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^^^"Bm^^ 


X 


BIBLE  EMBLEMS. 


BY 

THE  LATE  REY.  EDWARD  E.  SEEL  YE,  D.  D. 

SCHENECTADY,  K.  Y. 


PUBLISHED   BY   THE 
AMERICAN   TRACT   SOCIETY, 

150  NASSAU-STREET,  NEW  YOEK. 


Entered  according  to  Act  of  Congress,  in  the  year  1866,  by 
the  American  Teact  Society,  in  the  Clerk's  Office  of  the  District 
Court  of  the  Southern  District  of  the  State  of  New  York. 


CONTENTS. 


I.  The  higher  Rock 5 

II.  The  sun  in  his  might  - 28 

ni.  The  voice  of  blood 48 

IV.  Christians  God's  temples G7 

V.  God's  witnesses 86 

VI.   Christians  shining 102 

VII.  The  raven  and  the  dove - 118 

VIII.  The  rainbow 137 

IX.  The  smoking  furnace  and  burning  lamp 151 

X.  The  altar  of  incense 171 

XI.  Eating  under  the  juniper-tree 188 

Xn.  The  other  side --- - 206 


PlillTCETOIT 


THSOLOGIGIiL^' 


BIBLE  EMBLEMS. 


I. 

LEAD  ME   TO  THE   ROCK   THAT   IS    HIGHER  THAN  I. 

Psalm  61 : 2. 

This  is  a  humble  cry:  the  cry  of  a  soul 
needing  help — a  soul  looking  outside  of  and 
beyond  self  for  aid  and  succor. 

Strange  and  unusual  as  it  is  to  hear  it,  it 
is  the  most  rational  cry  that  the  human  soul 
ever  uttered. 

It  cannot  be  disguised,  that  man  is  unsat- 

IT, 

isfied  with  his  present  condition.  He  looks 
for  something  higher.  He  longs  to  become 
what  he  is  not  now. 

Every  soul  has  within  it  the  secret  con- 
sciousness of  imperfection,  and  a  secret  aspi- 
ration for  improvement.     Evils  and  infirmities 


6  BIBLE  EMBLEMS. 

now  encompass  it,  but  it  lias  an  idea  of  a  high- 
er state  of  being,  and  a  more  perfect  develop- 
ment of  spiritual  life. 

The  great  question  is,  how  man  shall  gain 
this  spiritual  life.  Where  is  the  power  which 
shall  effect  his  elevation  and  improvement? 
Where  is  he  to  look  for  that  influence  which 
will  insure  his  progress,  which  will  exalt  and 
sanctify  him,  and  fit  him  to  fulfil  the  great  end 
of  his  creation?  Is  it  from  earth,  or  heaven? 
Is  it  within  him,  or  above  him?  Is  it  human, 
or  divine?     Is  it  nature,  or  is  it  grace? 

This  is  the  vital  question  to  be  settled ; 
the  turning-point  of  all  our  views  of  religion 
and  humanity. 

We  are  satisfied  that  the  only  basis  of 
man's  improvement  lies  in  his  dependence 
upon  almighty  power.  The  only  rock  on 
which  he  can  ever  be  satisfied  to  rest,  is  the 
Rock  that  is  higher  than  he.  If  ever  his  con- 
dition is  bettered,  it  must  be  by  some  agency 
outside  of  himself.  If  ever  he  is  to  reach  a 
heaven  of  perfection  and  of  blessedness,  he 
must  be  drawn  thither  by  a  heavenly  power. 

We  confess  we  expect  very  little  from  all 


THE  HIGHER  EOCK.  7 

the  flattering  theories  qf  self-dependence  and 
self-development.  We  are  tired  of  the  end- 
less talk  of  man's  noble  and  sublime  endow- 
ments, and  his  vast  capacities  for  reaching  his 
ultimate  perfection.  We  turn  away  from  much 
that  is  uttered  under  the  guise  of  religion, 
which  is  little  else  than  a  ringing  of  perpetual 
changes  on  the  progressive  energy  of  human 
nature,  and  which  utterly  ignores  the  need  of 
divine  grace,  while  it  teaches  man  to  make 
himself  a  seraph.  Yery  empty  is  it  all  to  us — 
this  godless  humanitarianism,  discoursing  per- 
petually upon  human  progress,  while  it  says 
not  a  word  about  man's  dependence  upon  any 
thing  above  himself. 

It  may  please  the  multitude  to  tell  them 
that  they  must  look  solely  to  themselves  for 
all  the  resources  of  a  higher  life.  It  tickles 
the  vanity  of  men  to  preach  to  them  of  the 
virtues  of  self-reliance,  and  to  exhort  them 
with  high-sounding  oratory  to  cultivate  their 
manhood,  and  follow  the  higher  instincts  of 
their  nature ;  to  bid  them  behave  worthy  of 
themselves,  to  find  the  true  law  of  their  being 
in  their  own  self-hood,  and  to  rely  upon  the 


8  BIBLE  EMBLEMS. 

strength  of  their  own  spiritual  muscle  to  climb 
to  the  higher  regions  of  spiritual  perfection. 
Men  love  to  hear  it.  They  listen  readily  to  the 
voice  of  such  charmers.  It  flatters  their  pride. 
It  deifies  their  manhood.  It  gets  rid  of  all 
those  humbling  notions  of  dependence  upon 
God's  power.  It  does  away  with  all  such  use- 
less exercises  as  prayer  and  supplication.  It 
tells  men  to  be  true  to  themselves,  to  kindle 
the  sparks  of  their  own  manhood,  and  walk 
in  the  light  of  them,  while  it  says  nothing  of  a 
*'Rock  which  is  higher  than  they." 

Grrand  as  such  teachings  may  seem  to  many, 
they  sound  very  sad  to  the  Christian:  sad, 
because  they  are  not  true ;  sad,  because  they 
are  as  delusive  as  they  are  flattering. 
•  According  to  all  these  theories,  man  is 
directed  to  himself  for  his  own  salvation  and 
improvement.  Nature,  and  not  grace,  must 
save  him.  He  is  his  own  rock  on  which  he 
must  build.  He  has  no  object  above  himself 
to  look  to.  His  god  is  his  own  developed  hu- 
manity. What  then  is  there  for  him  to  hold 
fellowship  and  communion  with  higher  than 
himself?    What  is  there  to  draw  him  upward  ; 


THE  HIGHER  ROCK.  9 

what  to  excite  him  to  action  ?  How  can  he 
rise  above  his  own  level?  On  what  ladder 
will  he  plant  his  feet,  and  what  object  will 
attract  his  gaze  and  nerve  him  to  exertion  ? 

With  nothing  outside  of  himself  and  above 
himself  to  look  to,  you  shut  him  up  to  grovel 
in  the  dust.  Without  the  law  of  a  higher 
attraction  influencing  him,  man,  with  all  his 
ambitious  pretensions,  will  stay  where  he  is. 
It  is  onlv  when  the  sun  is  in  the  heavens, 
scattering  its  warm  beams  over  the  world, 
that  the  ocean  sends  up  from  its  bosom  its 
tribute  to  the  sky.  Destroy  this  solar  attrac- 
tion, and  no  particle  of  moisture  would  rise 
above  the  surface. 

So  the  human  soul  aspires  to  something 
above  itself,  in  obedience  to  the  law  of  spirit- 
ual attraction  which  is  beyond  itself.  Isolate 
it  from  Grod,  who  is  far  above  it,  turn  away 
its  thoughts  from  any  rock  higher  than  it,  bid 
it  look  perpetu^ly  inward  and  never  out- 
ward and  upward,  and  you  have  doomed  it 
to  despair. 

"Is  it  not  strange,"  remarks  the  earnest 
and  profound  John  Foster,  ' '  to  observe  how 

1* 


10  BIBLE  EMBLEMS. 

carefully  some  philosophers,  who  deplore  the 
condition  of  the  world  and  profess  to  expect 
its  melioration,  keep  their  speculations  clear 
of  any  idea  of  Divine  interposition?  No  build- 
ers of  houses  or  cities  were  ever  more  atten- 
tive to  guard  against  the  access  of  flood  or 
fire.  If  He  should  but  touch  their  prospective 
theories  of  improvement,  they  would  renounce 
them  as  defiled,  and  fit  only  for  vulgar  fanat- 
icism. No  time  is  too  long  to  wait,  no  cost  too 
deep  to  incur,  for  the  triumph  of  proving  that 
we  have  no  need  of  a  Divinity  regarded  as 
possessing  that  one  attribute  which  makes  it 
delightful  to  acknowledge  such  a  Being — the 
benevolence  which  would  make  us  happy. 

''But  even  if  this  noble  self-sufficiency 
cannot  be  realized,  the  independence  of  spirit 
which  has  labored  for  it  must  not  sink  at  last 
into  piety.  This  afflicted  world,  '  this  poor 
terrestrial  citadel  of  man,'  is  to  lock  its  gates, 
and  keep  its  miseries,  rathe#  than  admit  the 
degradation  of  receiving  help  from  God." 

That  religion  which  is  taught  us  in  the 
Bible,  is  the  opposite  of  all  the  cruel  mocke- 
ries of  a  godless  philosophy.    It  tells  of  human 


THE  HIGHEE  EOCK.  11 

progress.  It  bids  us  hope  for  a  higher  life. 
It  cheers  us  with  promises  of  deliverance  and 
salvation.  But  it  bids  us  ''cease  from  man, 
whose  breath  is  in  his  nostrils,"  and  points  us 
to  a  Cause  above  ourselves.  It  sounds  no 
panegyrics  upon  our  manhood.  It  talks  not 
of  nature's  doings,  but  of  grace.  It  tells  us 
not  to  trust  ourselves,  to  rely  upon  our  self- 
hood, but  to  consent  to  be  helped  by  a  divine 
power.  It  leads  us  not  to  ourselves,  but  to 
"  the  Rock  that  is  higher"  than  we. 

And  in  so  doing  we  maintain  that  the  re- 
ligion of  Jesus  Christ  alone  meets  the  deep- 
felt  want  of  our  souls. 

After  all  the  cherished  pride  of  independ- 
ence, after  all  the  praises  sung  to  "our  godlike 
manhood,"  after  all  the  struggiings  for  self-de- 
velopment, the  soul  feels  a  consciousness  of  its 
weakness,  and  is  burdened  with  a  sense  of  its 
own  impotency.  There  are  occasions,  not  a 
few,  when  it  gives  the  lie  to  all  the  shallow 
pratings  of  philosophy,  and  looks  around  it  for 
help.  It  feels  its  own  infirmities.  It  wants 
to  escape  from  its  loneliness  and  isolation.  It 
reaches  after  a  power  which  it  does  not  pos- 


12  BIBLE  EMBLEMS. 

sess.     It  cries  for  a  ''Rock  which  is  higher'^ 
than  it. 

The  religion  of  Christ  meets  this  condition 
of  our  nature.  It  tells  me  I  must  look  beyond 
myself.  It  shows  me  where  to  look.  It  re- 
veals to  me  a  Rock,  firm,  enduring,  safe, 
where  I  may  rest — not  in  me,  but  above  me, 
"higher  than  I" — to  which,  if  I  would  reach 
it,  I  must  consent  to  be  led,  and  to  receive 
aid. 

In  this  school  of  religion  are  we  taught  the 
lessons  of  the  deepest  humility,  and  the  most 
absolute  dependence — lessons  such  as  were 
never  taught  in  the  porch  or  the  grove  of  re- 
fined philosophy.  They  are  opposed  to  the 
strongest  instincts  of  our  carnal  hearts.  They 
extort  from  the  soul  the  confession  of  its  own 
helplessness  :   "Save,  Lord,  or  I  perish.'^ 

Yet  conflicting  as  true  religion  is  with  the 
pride  and  self-confidence  of  carnal  man,  its 
provisions  and  conditions  meet  precisely  the 
wants  of  a  humble  believer.  This  abnegation 
of  self,  and  looking  away  from  and  above  self, 
is  the  highest  comfort  of  a  Christian's  life. 
This  Rock,  higher  than  he,  is  what  he  wants 


THE  HIGHEE  ROOK.  13 

to  get  hold  of  and  lean  upon.  Lead  me  to  it, 
is  his  prayer,  uttered  from  every  department 
of  his  soul. 

1.  The  understanding  utters  it,  when  it 
seeks  for  knowledge.  It  asks  for  a  wisdom 
above  its  own,  to  instruct  us  in  the  great 
truths  of  our  being,  our  relations  to  God,  our 
duties,  and  our  destiny.  It  feels  that  divine 
wisdom  alone  is  competent  to  declare  what  the 
divine  will  is. 

Men  may  bid  me  hear  it  through  the  voice 
of  reason ;  but  that  cannot  satisfy  the  soul. 
Like  the  spider  wiiich  spins  its  web  from  its 
own  bowels  and  hangs  it  in  the  air,  have  men 
been  long  busy  in  deducing  from  their  own 
reason  their  profoundest  systems  of  truth  and 
virtue,  and  in  la^ang  down  the  rule  of  daty 
which  would  guide  them  to  life  eternal.  But 
the  result  of  all  such  labors  has  been  poor 
indeed.  All  the  systems  which  reason  has 
ever  framed  could  never  rise  above  the  finite ; 
and  multitudes  of  them  have  proved  but  met- 
aphysical cobwebs,  entangling  the  soul  which 
seeks  to  walk  upon  them  in  their  perplexing 
meshes,  till,  in  its  strugglings,  it  breaks  through 


14  BIBLE  EMBLEMS. 

them  all,  and  drops  down  into  the  abyss  of 
hopeless  scepticism. 

I  cannot  trust  my  eternal  welfare  to  such 
deceptive  oracles.  I  want  to  hear  a  voice  out- 
side of  myself  to  teach  me  life  and  duty.  I 
want  to  hear  what  God  speaks  to  me,  and  to 
believe  it  because  He  speaks  it.  And  though 
in  his  divine  revelation  he  says  many  things 
which  are  not  articulate  to  my  reason,  still 
reason  forbids  me  not  to  trust  in  them.  Faith 
lays  hold  of  them,  and  climbs  upward  to  rest 
upon  "the  Rock."  Here  the  Christian  soul 
takes  refuge.  To  the  infallible  word  of  Grod 
it  flies,  from  all  the  Babel  utterances  of  ration- 
alistic errors,  as  its  only  security,  its  fortress, 
and  high  tower. 

2.  The  human  will  also  needs  to  look  above 
and  beyond  itself  for  the  Rock  of  its  support. 

"There  is,"  says  a  profound  writer,  "a  sen- 
timent to  be  found  in  divers  forms  among  all 
men,  the  sentiment  of  the  need  of  some  exter- 
nal succor,  of  a  support  to  the  human  will,  of 
a  force  which  can  lend  its  aid  and  strength  to 
our  necessity." 

How  true  this  is  every  Christian  knows  by 


THE  HIGHER  ROCK.  l/> 

sad  experience.  "To  will  is  present  with  me," 
says  Paul,  ''  but  how  to  perform  that  which  is 
good,  I  find  not.'' 

How  changeable  our  volitions.  How  many 
purposes  unexecuted  lie  like  wrecks  along  the 
shores  of  our  past  history.  The  best  of  reso- 
lutions glow  for  a  time  in  the  soul,  but  the 
genial  spark  thus  kindled  is  soon  blown  out  in 
the  wild  tempest  of  the  passions.  Our  states 
of  mind  are  variable  as  the  sky.  They  carry 
the  will  along  with  them.  There  are  tides  of 
human  feeling,  just  as  there  are  tides  in  the 
ocean,  which  ebb  and  flow  in  ceaseless  agita- 
tion. That  old  Saxon  monarch  who  with  his 
courtiers  went  down  to  the  shore  and  issued 
his  command  to  the  ocean  surges  to  go  back, 
till  the  waves,  in  mockery  of  his  authority, 
dashed  over  his  feet,  was  as  successful  as  he 
will  be,  who  thinks  to  subdue  with  the  voice 
of  his  own  authority  the  active  elements  with- 
in him,  and  to  subject  to.  the  mandates  of  the 
human  will  the  troubled  sea  of  thought  and 
feeling  in  the  soul. 

Oh,  when  thus  my  will  is  powerless  for 
good,  when  resolutions  strongly  framed  and 


10  BIBLE  EMBLEMS. 

guarded  go  down  one  by  one  under  the  shock 
of  temptation,  when  thus  I  climb  and  fall  back- 
wards, repent  and  sin,  and  repent  again  only 
to  resolve  anew,  then  it  is  I  feel  the  need  of 
something  more  potent  to  fix  my  resolutions 
and  give  stability  to  my  purposes.  Then  it  is 
I  wait  to  hear  the  voice  of  God's  authority, 
and  ask  to  be  led  to  some  ' '  Rock  higher 
than  I." 

3.  Again,  to  such  a  Rock  as  this  the  be- 
liever's affections  naturally  aspire.  Unless 
some  object  more  excellent  and  worthy  than 
self  be  discovered,  then  is  selfishness  the 
highest  virtue.  Such  an  object  cannot  be 
found  in  the  creature  things  which  surround 
us.  Magnify  them  as  we  may,  the  soul  feels 
that  they  are  inferior  to  itself;  in  all  its  at- 
tempts to  love  them  and  go  out  after  them,  the 
soul  has  a  secret  consciousness  of  degradation. 
It  feels  that  it  is  stepping  downwards  and  not 
upwards,  when  it  turns  its  love  upon  the  ma- 
terial vanities  around  it.  There  is,  all  the 
while,  a  suppressed  sense  of  dissatisfaction,  a 
wish  and  a  longing  for  something  better  to  love, 
something  higher  for  the  heart  to  reach  after. 


THE  HIGHEK  ROCK.  17 

This  feeling  in  the  Christian  makes  him 
look  upward.  God  as  revealed  in  Christ  is 
alone  sufficient  to  till  his  heart.  He  discovers 
the  holiness  and  excellency  of  his  nature.  He 
sees  him  with  all  the  attributes  of  divinity  and 
humanity  harmoniously  blended  together,  the 
chief  among  ten  thousands  ;  the  one  altogether 
lovely.  He  feels  that  he  is  worthy  of  his 
love.  He  is  drawn  to  him  with  the  cords  of 
love.  He  is  looking  higher  than  self.  There 
is  none  upon  earth  he  desires  besides  Him. 
Now  he  has  found  the  only  object  he  can  safe- 
ly love.  Other  things  have  mocked  him : 
earthly  vanities  have  trifled  with  his  affec- 
tions ;  they  have  betrayed  his  trust ;  but  Christ 
fills  his  heart.  He  is  a  higher  rock  than  him- 
self, and  he  turns  thither  as  his  only  rest. 
Lead  me  to  this  Rock ;  let  my  soul  climb  here 
above  the  lower  level  of  earth  and  sense ;  for 
here  my  hope  shall  not  be  put  to  shame. 

4.  This  higher  Rock  is  the  only  refuge  I 
can  find  when  I  feel  the  need  of  pardon  and 
sanctification.  The  human  conscience  testifies 
of  guilt.  Grod's  law  has  been  set  at  naught, 
and  its  penalty  has  been  incurred.     Justice 


IS  BIBLE  EMBLEMS. 

demands  a  satisfaction  for  transgression,  else 
the  gate  of  reconciliation  is  closed  for  ever. 
How  can  this  fearful  difficulty  be  overcome  ? 
How  can  God  forgive  the  guilty?  Shut  me  up 
to  myself,  and  I  am  in  despair.  I  could  com- 
mit the  sin  myself,  hut  I  cannot  give  the  satis- 
faction. All  my  present  attempts  to  obedi- 
ence can  have  no  effect  upon  what  I  have  done 
before.  My  guilt  is  where  I  cannot  reach  it. 
My  prayers  and  tears  and  vows  cannot  wash 
out  the  damning  record  which  stands  against 
me.  Even  could  I  reform  my  life  and  tread 
in  the  path  of  holiness  from  this  time  forth, 
there  is  guilt  already  which  I  cannot  cancel. 

Oh,  the  utter  helplessness  of  the  soul  is 
one  of  the  most  agonizing  feelings  which  attend 
conviction  of  sin.  Guilt  stares  me  in  the  face, 
after  all  my  strugglings.  The  dark  waters  go 
over  mv  head,  and  I  sink  for  ever,  were  it  not 
for  a  rock  I  can  seize  hold  of,  which  is  Christ 
a  Saviour.  The  gospel  points  me  to  an  atone- 
ment made  for  me  in  the  death  of  Jesus  Christ, 
and  bids  me  look  by  faith  to  the  sacrifice  of  the 
cross.     This  is  precisely  what  I  want. 

Oh  let  me  reach  this  Rock,  and  I  can  count 


THE  HIGHER  BOCK.  19 

over  my  transgressions  without  despair ;  for 
here  the  justice  of  God  is  satisfied.  Here  is 
a  full  atonement  for  them  all.  Here  God 
smiles  upon  me  with  a  look  of  forgiveness,  for 
the  law  is  magnified,  and  grace  abounds.  Here 
is  my  refuge  against  all  the  accusations  of 
conscience  and  the  terrors  of  guilt.  Here  on 
this  Eock  I  rest  in  peace,  a  high  Rock,  above 
the  clouds  where  the  lightning  flashes  of  wrath 
play  and  justice  hurls  the  bolts. 

Lastly,  this  divine  Eock  is  the  Christian's 
only  support  in  the  trying  calamities  of  life. 
Whatever  be  their  nature,  whether  tempta- 
tions, or  afflictions,  or  spiritual  distresses,  he 
meets  them  by  looking  above  and  beyond 
himself  for  aid. 

There  is  a  kind  of  heroism  which  the 
world  applauds,  exhibited  sometimes  by  men 
in  the  trying  straits  of  life,  a  gloomy  heroism 
which  inspires  them  to  breast  misfortune  with 
an  iron  nerve,  and  "take  up  arms  against  a 
sea  of  troubles,"  in  firm  reliance  upon  their 
own  indomitable  will.  It  never  quails  before 
the  face  of  danger,  but  will  perish  in  ih^  fierce 
encounter  rather  than  submit  to  fear.     Often 


20  BIBLE  EMBLEMS. 

it  assumes  the  form  of  a  grim  and  sullen  stoi- 
cism, which  sheds  no  tear  over  the  desolation 
of  cherished  hopes,  and  utters  no  plaintive  cry 
over  the  wreck  of  lost  affections.  With  dog- 
ged silence  it  buries  the  last  of  kindred,  and 
at  last  lies  down  to  die  with  features  cold  and 
mute  as  marble,  and  with  sealed  passports 
departs  to  the  eternal  world. 

This,  which  the  world  calls  manly  firmness, 
is  a  foul  libel  on  humanity,  but  a  few  degrees 
removed  from  the  sublime  stolidity  of  the 
brute. 

The  Christian  lays  claim  to  no  such  hero- 
ism, but  looks  for  aid  in  trouble.  He  is  will- 
ing to  be  helped.  From  the  end  of  the  earth 
will  I  cry  unto  Thee  when  my  heart  is  over- 
whelmed, "Lead  me  to  the  Rock  that  is  higher 
than  I." 

The  idea  suggested  is  that  of  a  sufferer 
struggling  in  the  angry  billows  ;  and  while  he 
feels  his  strength  rapidly  wearing  out,  he  turns 
his  eye  in  every  direction  across  the  bound- 
less waters  to  find  some  succor.  No  friendly 
sail  is  seen.  Not  a  spar  or  plank  is  left  of  his 
shattered  vessel.    Every  thing  has  gone  down 


THE   HIGHER  EOCK.  21 

beneath  the  remorseless  tide.  But  yonder 
looms  a  solitary  rock  high  in  the  air.  Storms 
rage  about  it  in  vain.  The  surges  dash  and 
roar  around  its  base.  The  maddened  waters 
are  lashed  into  foam  and  spray.  But  there  it 
stands,  firm,  unmovable,  invincible.  Heedless 
of  tide  and  wave  and  storm,  it  looks  tranquilly 
out  upon  the  chafed  and  angry  elements,  as 
unconcerned  as  though  naught  but  sunbeams 
played  and  zephyrs  whispered. 

What  that  rock  is  to  the  wrecked  and  ex- 
hausted mariner  who  has  at  length  reached 
its  base,  and  lain  down  in  its  friendly  clefts, 
such  is  Christ  to  the  tossed  and  troubled  be- 
liever. In  the  upheavings  of  life,  when  all 
other  trusts  have  failed,  and  the  waters  of 
affliction  are  breaking  over  him,  he  betakes 
himself  to  God,  and  climbs  upon  the  Rock  of 
ages. 

He  has  no  idea  of  standing  on  his  manhood 
when  distress  and  death  confront  him.  He  is 
willing  to  own  his  dependence,  and  humbly 
fly  to  Grod  for  aid.  Faith  in  God  is  to  him  a 
mightier  resource  than  the  boasted  iron  nerve 
and  proud  unconquerable  will  of  nature. 


22  BIBLE  EMBLEMS. 

The  religion  of  the  Bible  teaches  us  humil- 
ity and  dependence.  Human  nature  needs  help. 
Human  nature  must  give  up  its  vaporing. 
Sinners  cannot  save  themselves.  If  we  are 
ever  saved,  it  must  be  by  looking  above,  and 
not  within.  There  is  no  regenerating  power 
left  in  the  carnal  heart.  No  mere  develop- 
ment of  the  man  will  ever  result  in  his  salva- 
tion. There  must  be  an  agency  ah  extra  to 
interpose,  else  we  perish.  God,  not  man, 
must  have  the  glory  of  our  salvation.  This  is 
plainly  the  Bible  method ;  and  the  sooner  we 
learn  to  look  away  from  self  to  something 
higher,  the  nearer  are  we  towards  attaining  it. 

Again,  the  gospel  system  meets  our  loants, 
as  well  as  tells  us  of  them.  It  reveals  the 
Rock  higher  than  we.  It  points  us  to  a  divine 
Saviour.  The  same  voice  which  tells  us  of  our 
necessities,  tells  us  also  of  the  supplies  God 
has  furnished  to  meet  them  all.  Here  divine 
knowledge  is  given  to  relieve  our  doubts,  and 
enlighten  our  ignorance.  Here  is  divine  power 
tendered  to  help  the  feebleness  of  the  will. 
Here  is  divine  love  exhibited  to  quicken  our 
affections.     Here  is  a  divine  atonement  pro- 


THE  HIGHEK  ROCK.  23 

yidecl  to  expiate  our  guilt.  Here  is  a  divine 
Spirit  revealed  to  sanctify  our  souls  and  fit 
them  for  heaven  and  glory.  Why  all  this 
outlay  for  those  who  have  ability  to  take  care 
of  themselves  ?  Why  such  vast  provisions  for 
men,  if  there  be  yet  aught  belonging  to  them 
which,  by  mere  self-development,  can  make 
them  holy  and  meet  for  heaven?  Why  such 
rich  display  of  grace,  if  there  be  any' thing  left 
to  hope  from  in  mere  nature? 

It  follows  that  faith  is  the  great  element  of 
practical  religion.  "  Believe,  and  thou  shalt 
be  saved,'*  is  the  great  command  and  promise 
of  the  gospel.  Trust  in  Me  for  aid  ;  look  up  to 
the  Eock  for  a  refuge.  Prayer  therefore  be- 
comes the  vital  exercise  of  a  Christian  life. 
It  is  the  soul's  outlooking  beyond  itself;  its 
aspiration  after  God;  the  medium  through 
which  it  receives  blessings  from  its  Saviour. 
For  this  faith  in  Grod  is  not  mere  spiritual  im- 
becility, nor  torpid  helplessness.  It  is  the 
movement  of  an  earnest  soul,  awake  to  its 
deep  necessities,  and  looking  heavenward  for 
help.  Prayer  is  its  earnest  utterance,  its 
living  activity.     Lead  me  upward,  is  its  cryj 


24  BIBLE  EMBLEMS. 

help  me  to  climb  the  rock ;  bear  me  above 
temptations  which  draw  me  earthward  ;  sup- 
port me  in  the  conflict  which  I  must  meet  in 
my  upward  way  to  heaven. 

The  strength  of  a  Christian's  life,  paradox- 
ical as  it  may  seem,  lies  in  its  dependence. 
Look  up  then  to  the  Rock  of  your  salvation. 
Wait  at  the  throne  of  grace  for  aid ;  wrestle 
earnestly  in  prayer,  if  you  would  rise  above 
your  present  level.  You  are  not  shut  up  to 
nature's  resources.  You  have  a  higher  Rock, 
where  you  may  build  your  house.  And  when 
the  winds  of  trouble  blow,  and  the  floods  of 
death  sweep  by,  your  house  will  stand  the 
shock,  and  shelter  you  from  harm,  for  it  is 
founded  on  a  rock. 

My  dear,  yet  impenitent  friend,  our  sub- 
ject tells  you  what  you  must  come  to  in  order 
to  be  saved.  You  must  quit  your  hold  on  self, 
and  consent  to  look  without  3^ou  for  salvation. 
The  sooner  you  look  this  fact  plainly  in  the 
face  the  better.  All  your  reliance  upon  your 
own  self-hood,  all  your  boasted  progress  in 
virtue,  all  your  godless  cultivation  of  your  so 
called  manhood,  may  be  welcome  incense  of- 


THE  HIGHER  ROCK.  25 

fered  on  the  altar  of  human  pride,  but  they 
keep  you  away  from  the  true  salvation. 

The  religion  of  the  Bible  is  for  sinners  who 
need  help.  Its  salvation  is  for  those  who  are 
in  a  lost  condition.  You  must  admit  this  fact, 
or  go  without  it.  If  you  cannot  consent  to  be 
saved  by  interposing  grace,  you  must  be  left 
to  nature,  and  the  result  will  be  at  last,  you 
will  not  be  saved  at  all.  If  vou  will  not  brook 
to  be  told  that  you  are  "poor  and  miserable 
and  blind  and  naked,"  and  that  you  must  fuid 
in  Christ  Jesus  a  Rock  higher  than  you,  and 
trust  in  his  atonement  to  remove  your  guilt, 
and  pray  for  the  Holy  Spirit  to  wash  and 
sanctify  you,  then  you  must  do  the  best  you 
can  without  a  Saviour.  You  may  carry  your 
head  up  a  while,  and  scorn  to  be  a  suppliant ; 
you  may  plume  yourself  upon  your  indepen- 
dence and  self-reliance,  and  ask  no  favors  of 
God  or  man  ;  you  may  disdain  to  utter  a 
prayer,  or  a  confession ;  but  your  glory  will 
be  short.  Death  will  soon  strip  you  of  your 
pride,  and  rob  you  of  your  boasting.  God  will 
call  you  to  the  judgment-seat,  and  put  your 
manhood  to  the  test. 


Bible  Emblenis. 


26  BIBLE  EMBLEMS. 

My  dying  friend,  yon  cannot  keep  your 
present  position  ;  you  must  abandon  it  ere  long. 
Why  not  do  it  now?  Why  wait  till  you  are 
driven  from  it  to  eternal  disgrace,  when  you 
may  now  turn  from  it,  and  secure  thereby 
eternal  life?  You  have  got  to  bow  ;  you  have 
got  to  pray ;  you  have  got  to  awake  to  a  con- 
viction of  your  guilt,  either  now,  or  in  eternity. 
Why  not  now — now,  when  help  is  near  you, 
and  salvation  is  offered  you — now,  when  the 
Rock  that  is  higher  than  you  is  accessible  to 
you,  and  you  are  bidden  to  hide  in  its  friendly 
clefts  from  the  gathering  storm  of  Jehovah's 
wrath  ? 

You  may  refuse  to  look  upon  it  now ;  but 
not  so  hereafter.  From  your  deep  abyss  of 
gloom  your  eye  will  see  it  far  away  in  the 
upper  world  of  glory,  with  the  glad  companies 
of  the  redeemed  sitting  upon  its  summit  in 
eternal  rest  and  peace,  and  singing  with  the 
angels.  And  the  spontaneous  prayer  which 
would  break  from  your  lips,  ''Lead  me  to 
yonder  Rock  that  is  higher  than  I,"  will  be 
choked  and  silenced  by  the  awful  convic- 
tion, that  between  you  and  it  there  is  a  great 


THE  HIGHEE  KOCK.  27 

gulf  fixed,  a  chasm  which  no  tears  can  bridge, 
no  prayers  can  span.  Now  the  Eock  is 
near.  The  Saviour  reaches  out  his  hand. 
G-rasp  it,  sinner,  by  faith.  Hold  on  to  it  and 
climb  to  the  strong-holds,  or  you  must  sink  to 
hell. 


28  BIBLE  EMBLEMS. 


II. 

fk$^  |uw  in  hk  ^i^hU 

LET  THEM  THAT   LOVE  HIM  BE  AS   THE  SUN  WHEN 
HE  GOETH  FORTH  IN  HIS  MIGHT.    Judges  5  :  31. 

Thus  closes  the  song  of  Deborah,  the  judge 
and  heroine  of  Israel.  Its  theme  has  been  the 
thrilling  events  of  the  great  battle  with  Sisera 
and  the  Canaanites,  the  victor}^  of  Balak,  and 
the  overthrow  of  Jabin  and  his  hosts.  But  at 
its  close  she  rises  from  the  particular  event  to 
a  general  prediction,  in  the  form  of  a  prayer 
for  the  destruction  of  all  the  enemies  of  Grod, 
and  the  safety  and  blessedness  of  his  own 
people.  "So  let  all  thine  enemies  perish,  0 
Lord  ;  but  let  them  that  love  him  be  as  the 
sun  when  he  goeth  forth  in  his  might." 

"  Them  that  love  7wm"  is  a  brief,  but  most 
fitting  description  of  true  believers,  whether 
Jewish  or  Christian.  Saints  are  distinguished 
from  others,  not  only  in  their  relations  to  Grod, 
but  in  their  affections  towards  him.  Eecon- 
ciled  to  God  through  Jesus  Christ,  they  love 
him  with  a  reverential,  obedient,  and  constant 


THE  SUN  IN  HIS  MIGHT.  -29 

love.  Such  are,  in  the  highly  poetic  language 
of  the  prophetess,  compared  to  the  sun  when 
he  goetli  forth  in  his  might. 

A  bold  and  extravagant  figure  indeed  it 
appears  to  us  at  first  view.  To  liken  Chris- 
tians to  the  sun  may  seem  presumptuous — the 
sun,  that  glorious  orb  which  marshals  at  his 
command  the  planets  and  satellites  that  revolve 
around  him — that  great  central  fountain  of 
light  and  heat,  scattering  his  rays  over  the 
vast  fields  of  immensity,  imparting  light  and 
warmth  and  vitality  throughout  his  vast  terri- 
tories, and  gladdening  the  numerous  tribes  of 
creatures  Avhich  inhabit  them. 

But  the  comparison  in  the  text  is  specific 
rather  than  general.  It  is  to  the  going  forth  of 
the  sun  in  his  might — to  his  apparent  motion 
round  the  earth,  produced  really  by  the  revo- 
lution of  the  earth  upon  its  axis.  The  Scrip- 
tures employ  the  language  of  common  life  when 
they  describe  the .  phenomena  of  the  natural 
world. 

The  going  forth  of  the  sun  is  seen  wdien  he 
rises  in  glory  in  the  eastern  sky,  and  climbs 
the  heavens  in  majestic  splendor,  scattering 


30  BIBLE  EMBLEMS. 

the  mists  and  gloom  of  night ;  when  witli  un- 
tiring steps  he  mounts  the  zenith,  and  bends 
his  course  along  the  western  slope,  till  at  the 
close  of  day  he  flings  aslant  over  mountain- 
top  and  embosomed  lake  his  parting  beams, 
and  dips  his  golden  rim  behind  the  horizon,  to 
shine  on  other  lands  and  gladden  their  inhab- 
itants. 

It  is  this  tireless  movement  of  the  sun, 
this  daily  progress  of  the  king  of  day,  patrol- 
ling as  with  a  giant's  tread  the  ramparts  of  the 
skies,  that  the  text  employs  to  illustrate  the 
course  of  God's  people  in  the  world. 

Parallel  to  the  text  is  the  passage  in  Prov- 
erbs 4th :  "  The  path  of  the  just  is  as  the  shin- 
ing light,  which  shineth  more  and  more  unto 
the  perfect  day."  Our  subject  is  then  to 
study  the  life  and  experience  of  the  Christian 
as  illustrated  by  the  sun  when  he  goeth  forth 
in  his  might. 

What  more  sublime  and  glorious  sight  can 
be  conceived  of  than  this  every-day  phenom- 
enon, so  common  that  it  is  unappreciated  and 
almost  unnoticed  by  the  multitudes  of  busy 
men — the  going  forth  of  the  sun  in  his  might  ? 


THE  SUN  IN  HIS  MIGHT.  31 

0  ye  effeminate  children  of  sloth,  it  is  worth 
snatching  a  lazy  hour  from  your  feverish  beds, 
to  rise  before  the  dawn,  and  watch  how  the 
shadows  of  the  night  gradually  soften  and  flee 
away  at  the  approach  of  the  sun-rising,  and 
how  the  eastern  sky  lifts  her  curtains  of  crim- 
son and  gold  to  welcome  his  coming.  The 
various  tribes  of  animated  creation  rejoice  on 
every  side.  The  lark  warbles  his  glad  notes, 
and  soars  high  in  the  air  to  catch  his  first 
beams. 

It  is  the  sun  going  forth  in  his  might  that 
quickens  the  life-pulse  of  nature,  and  scatters 
the  gloom  which  enshrouded  her.  Fresh  and 
joyous  as  a  bridegroom  coming  out  of  his 
chamber,  he  lifts  his  head  above  the  hills,  and 
bathes  the  earth  in  the  splendor  of  his  rays. 
Shadows  retreat  through  glen  and  valley  to 
their  caves.  Breezes  gently  touch  the  forest- 
leaves,  and  chant  their  matinee.  Placid  lakes 
from  their  mirrored  surface  toss  back  the  day- 
beams.  Dew-drops  pendent  on  the  flower-  ^ 
petals  glisten  like  diamonds  on  a  vestal's  brow. 
Cascade  and  cataract  with  their  silvery  spray 
weave  mimic  rainbows  in  his  beam.s.     Distant 


32  BIBLE   EMBLEMS. 

mountains  in  solemn  grandeur  lift  their  tall 
peaks  like  golden  turrets  in  the  sky  ;  while 
from  jutting  promontory  and  wave -washed 
beech  old  ocean  peals  out  her  deep,  full  dia- 
pason, and  hails  the  advent  of  the  day.  Ah, 
when  I  gaze  upon  a  scene  like  this,  I  cease  to 
wonder  that  in  other  lands,  unvisited  by  the 
gospel,  the  Parsee  bows  and  worships  the  ris- 
ing sun,  and  lifts  his  hands  and  prays  with 
rapt  devotion  to  the  orb  of  day. 

Follow  the  sun's  course  from  the  horizon 
upward  ;  how,  never  halting,  never  wearying, 
he  drives  his  fire-chariot  through  the  long  cir- 
cuit of  the  heavens.  And  when  at  close  of 
day  he  bids  us  a  short  adieu,  it  is  not  with  the 
jaded  look  of  an  exhausted  courier  whose 
strength  is  gone,  but  with  the  same  effulgent 
countenance  that  he  wore  before.  Still  does 
he  go  forth  in  his  might  when,  at  evening,  from 
his  broad  disc  he  throws  with  lavish  profu- 
sion his  effulgence  over  the  floating  clouds  in 
the  vault  above,  and  over  hill-top  and  plain 
stretched  out  below. 

Would  you  take  the  full  meaning  of  the 
sun's  going  forth  in  his  might,  you  must  bear 


THE  SUN  IN  HIS  MIGHT.  33 

in  mind  that  this  his  glorious  career  is  not  the 
jDhenomenon  of  a  day,  but  that  precisely  tlius 
has  he  fulfilled  his  mission  through  weary  cen- 
turies— that  on  the  generations  long  forgotten 
he  shone  with  the  same  exhaustless  splendor  ; 
and  that  since  creation's  birth,  when  he  was 
commissioned  by  the  Almighty  to  rule  the 
day,  he  has  never  failed  to  walk  the  skies. 
Centuries  have  not  wearied  him ;  ages  have 
marked  no  wrinkles  on  his  brow ;  but  as  when 
the  world  was  new  he  circled  it  with  light  and 
beauty,  so  now  with  the  same  might  does  he 
go  forth  weariless,  changeless. 

What  is  there  in  this  going  forth  of  the  sun 
in  his  might  analogous  to  the  life  of  the  people 
of  God  ?  Where  is  the  point  of  comparison  ? 
How  is  the  moral  experience  of  a  Christian 
to  be  likened  to  this  going  forth  of  the  sun  ? 
Unlike  the  sun,  he  is  not  the  centre  of  a  mighty 
system.  Unlike  the  sun,  he  has  no  inherent 
light  to  scatter  around  him.  Eather  like  the 
moon  than  like  the  sun  does  he  shine,  borrow- 
ing all  his  light  from  Christ  the  Sun  of  right- 
eousness ;  just  as  the  moon  gathers  what  beams 

she  has  from  the  sun.  and  reflects  them  towards 

2* 


3i  BIBLE  EMBLEMS. 

US  with  fainter  and  more  subdued  radiance. 
Like  the  moon,  the  Christian  shines  only  when 
shone  upon. 

In  speaking  of  Bible  imagery,  we  must  be- 
ware of  straining  the  figures  employed,  and 
forcing  upon  them  an  interpretation  which  is 
beyond  their  natural  meaning. 

The  text  does  not  compare  the  light  of  the 
Christian  with  the  light  of  the  sun,  but  simply 
the  Christian  with  the  going  forth  of  the  sun. 

The  analogy  then  leads  us  to  speak,  in  the 
first  place,  of  the  j^rogressive  nature  of  the 
Christian's  life — his  constant  upward  advance- 
ment. 

The  sun  is  ever  going  forth.  There  is  no 
pause  nor  cessation  to  his  movements.  Tem- 
pests and  storms  sweep  over  us,  and  calms 
succeed  ;  changes  and  revolutions  mark  every 
thing  here  on  earth,  but  the  sun  stops  not  in 
his  career.     His  work  is  never  done. 

Even  so  is  the  Christian  life — an  onward 
movement,  an  advancement  step  by  step  in 
the  work  of  grace. 

As  Christians,  there  is  no  such  thing  as 
our  standing  still,  or  resting  satisfied  with  our 


THE  SUN  IN  HIS  MIGHT.  35 

present  attainments  in  knowledge  and  holi- 
ness. It  is  this  onward  impulse,  this  disposi- 
tion to  push  forward,  this  ardent  longing  for 
increasing  grace,  which  is  one  of  the  strongest 
evidences  that  we  are  truly  Christians.  Hyp- 
ocrites and  self-deceived  ones  occasionally  are 
susceptible  of  religious  emotion.  Hypocrites 
may  join  the  church,  and  stay  there  till  they 
die,  and  yet  feel  no  need  of  progress.  But 
where  grace  is  truly  felt,  it  causes  the  believer 
to  long;  for  more.  The  least  conformitv  to  the 
divine  image  begets  a  desire  for  more  holi- 
ness. It  can  be  satisfied  onlv  bv  awaking;  in 
his  likeness.  "  Xot  as  though  I  had  alreadv 
attained,''  "I  count  not  myself  to  have  ap- 
prehended," is  the  sentiment  of  every  true 
Christian  soul.  ''I  press  towards  the  mark 
for  the  prize  of  the  high  calling  of  God  in 
Christ  Jesus,"  is  the  fixed  purpose  of  every 
believer.  -^ 

The  Christian's  efforts  in  grace  are  not 
self-exhaustino;,  but  self-invig;orating\  The 
more  he  runs,  the  swifter  of  foot  is  he.  The 
duties  of  yesterday  never  weary  his  strength 
for  to-day. 


36  BIBLE  EMBLEMS. 

Would  you  test  your  piety?  then  look  not 
back  in  the  distance  of  years  to  find  the  evi- 
dences of  your  salvation.  But  look  at  the  pass- 
ing weeks  and  months,  to  trace  along  their 
history  the  workings  of  divine  grace.  And 
Oh,  let  me  warn  you  that  you  are  trusting  in 
a  false  and  empty  hope,  unless  there  be  found 
in  your  experience  a  growing  conformity  to 
Christ  your  Saviour,  a  series  of  conquests 
over  temptations  and  besetting  sins,  a  stead- 
ier fidelity  in  Christian  duty,  a  deeper  spirit- 
uality, a  giving  way  of  carnal  lusts,  a  stronger 
faith,  a  brighter  hope,  and  a  nearer  anticipa- 
tion of  heaven  and  glory.  For  if  you  are 
indeed  a  Christian,  there  will  be  found  in  you 
an  onward  progress  in  a  holy  life,  a  moving 
forward  towards  perfection,  which  will  justify 
us  in  comparing  it  to  the  going  forth  of  the 
sun. 

Again,  a  Christian  life  is  like  the  going 
forth  of  the  sun,  inasmuch  as  it  is  a  progress 
involving  a  migldy  power.  The  text  si3eaks  of 
the  sun  going  forth  in  his  ynight.  The  psalm- 
ist also  describes  him,  ''rejoicing  as  a  strong 
man  to  run  a  race."     The  apparent  motion  of 


THE  SUN  IN  HIS  MIGHT.  37 

the  sun  daily  through  the  heavens,  suggests 
the  idea  of  almighty  power.  As  if  conscious 
of  his  strength,  he  strides  like  a  giant  across 
the  sky. 

So  is  the  Christian's  progress  in  a  holy 
life  one  which  involves  an  outlay  of  exhaust- 
less  energies. 

He  lives  through  the  power  of  God.  His 
going  forth  is  in  the  might  of  the  Spirit  which 
upholds  him. 

When  the  apostle  speaks  of  "the  exceed- 
ing greatness  of  his  power  to  us-ward  who 
believe,  according  to  the  working  of  his  mighty 
power,  which  he  wrought  in  Christ  when  he 
raised  him  from  the  dead ;"  when  he  talks  of 
"striving  according  to  his  working,  which 
worketh  in  me  mightily  f  when  he,  in  Ephe- 
sians,  attributes  his  call  to  the  ministry  to  the 
effectual  working  of  the  power  of  the  grace 
of  Grod  ;  and  when  he  ascribes  glory  in  the 
church  by  Jesus  Christ  throughout  all  ages, 
"  unto  him  that  is  able  to  do  exceeding  abun- 
dantly above  all  that  we  can  ask  or  think, 
according  to  the  power  that  worketh  in  us;'' 
when  too  the  apostle  John  tells  believers  that 


38  BIBLE  EMBLEMS. 

"greater  is  He  that  is  in  you  than  he  that  is 
in  the  world,"  do  you  not  perceive  that  the 
very  sun  going  forth  in  his  might  through  the 
mid-heavens  is  a  spectacle  of  omnipotence  no 
grander  or  more  sublime  than  a  poor  Chris- 
tian going  forth  from  earth  to  heaven  ? 

The  necessity  of  this  mighty  interposition 
of  the  divine  Spirit  arises  from  the  helpless- 
ness to  which  sin  has  reduced  us,  and  the  ob- 
stacles to  a  holy  life  which  beset  the  Christian. 

This  power  of  the  Holy  Ghost  dwells  in 
the  believer:  first  renewing  or  regenerating 
him;  and  then  sustaining  him.  It  operates 
upon  his  own  faculties  in  such  a  way  that  they 
are  called  out  in  earnest  effort.  Without  this 
power  given  to  us,  who  of  us  could  stand? 
We  "wrestle  not  against  flesh  and  blood,  but 
against  principalities,  against  powers,  against 
spiritual  wickedness  in  high  places."  There  is 
no  greater  mistake  you  can  fall  into  than  to  con- 
ceive that  a  Christian  life  is  a  task  of  feeble- 
ness and  imbecility.  If  you  would  go  forth 
at  all,  you  must  advance  with  a  perseverance 
which  never  despairs,  a  vigilance  which  never 
slumbers,  and  a  courage  which  never  quails. 


THE  SUN  IN  HIS  MIGHT.  39 

If  you  would  call  yourself  a  Christian,  you 
must  run  like  the  athlete  and  struggle  like 
the  wrestler ;  for  the  believer's  course  is  a 
powerful  movement,  like  the  going  forth  of  the 
sun  in  his  might. 

Faith,  the  great  executive  principle  of  the 
Christian,  is  a  far  different  thing  from  a  mere 
assent  to  creeds  and  formulas.  It  is  ^  power, 
a  micjlihj  power ^  quickened  in  the  Christian  by 
the  Holy  Spirit — a  power  which  moves  the 
will,  and  controls  the  lusts,  and  overcomes 
the  world.  Ask  yourself.  Do  you  know  aught 
of  such  a  power  ?  Have  you  felt  its  workings 
in  your  soul  ?  Has  grace  subdued  your  pas- 
sions and  fixed  your  purposes  ?  Has  it  abased 
your  pride  and  relaxed  your  covetousness  ? 
Has  it  Avorked  in  you  mightily  ?  If  not,  then 
has  the  kingdom  of  God  come  to  you  in  word 
only,  not  in  power. 

Again,  the  sun's  going  forth  is  a  joyous 
progress.  Nothing  is  more  suggestive  of  joy 
than  the  sun  shining.  His  very  face  is  the 
synonym  of  gladness.  Nature  smiles  beneath 
his  rays.  Lambs  skip  on  the  hill-sides,  the 
birds  sing  gayly,  the  forests  clap  their  hands. 


40  BIBLE   EMBLEMS. 

Fit  emblem  is  the  sun's  going  forth  of 
the  healthy  development  of  a  Christian  life. 
Gloom  and  grace  are  not  twin  sisters.  Joy 
is  a  prominent  element  in  genuine  experi- 
mental religion.  "The  fruits  of  the  Spirit 
are  love,  joy,  peace.''  '-'  Let  the  righteous  be 
glad,"  says  David;  "let  them  rejoice  before 
God.  Yea,  let  them  exceedingly  rejoice." 
"Rejoice  in  the  Lord  always;"  "rejoice 
evermore,"  is  the  sentiment  of  the  apostle 
Paul. 

The  want  of  this  holy  joy  in  your  experi- 
ence is  no  evidence  of  your  deep  piety.  Rath- 
er is  it  a  proof  of  a  low  and  imperfect  life — a 
defective  faith.  Surely  it  is  the  Christian, 
above  all  others,  who  should  dwell  in  peace. 
It  is  he  who  can  cherish  in  his  bosom  a  felt 
sense  of  God's  favor,  which  is  life,  and  of  his 
loving-kindness,  which  is  better  than  life.  It 
is  he  whose  soul  should  walk  all  da}^  in  the 
Imht  of  God's  countenance. 

But  let  not  this  Christian  joy  be  confound- 
ed with  the  boisterous  merriment  of  the  un-. 
godly.  It  is  far,  very  far  removed  from  the 
mere  pleasures  of  sense.     It  is  not  to  be  sought 


THE   SUN  IN  HIS  MIGHT.  dl 

for  in  the  butterflies  of  fashion  flitting  in  sa- 
loons of  gayety,  nor  in  the  hoarse  laugh  of  the 
midnight  bacchanalian  revel.  It  is  not  the 
silly  trifling  of  brainless  foolfe,  who  are  lovers 
of  pleasure  more  than  lovers  of  God.  But  it 
is  the  calm,  the  tranquil  joy  of  the  soul  at 
peace  with  God.  Like  the  joyous  sun  should 
the  Christian  go  forth,  bright  and  peaceful, 
exhibiting  in  his  life  that  steady  hope  and 
cheerful  confidence  and  benignant  peace  which 
are  as  wide  apart  from  the  levity  and  thought- 
lessness of  the  world  as  they  are  from  the  aus- 
tere gloom  of  the  cloister  and  the  repulsive 
asceticism  of  the  convent. 

Yours  is  the  duty  to  exhibit  to  the  world 
a  joyous  service  to  your  Lord  and  Saviour. 
Yours  is  the  privilege  to  show  to  your  fellow- 
men  that  you  have  found  happiness  elsewhere 
than  in  folly  and  dissipation,  and  that  there 
are  other  pleasures  within  your  reach  than 
the  pleasures  of  sin,  which  are  for  a  season. 

It  is  important  also  to  observe,  that  al- 
though the  life  of  a  real  Christian  is  always 
progressive,  still  this  progress  may  not  always 
be  visible  to  himself,  much  less  to  others.  There 


42  BIBLE  EMBLEMS. 

may  be  seasons  when  he  can  discover  no  ad- 
vancement, and  when  his  course  is  obscured. 
It  is  even  so  with  the  going  forth  of  the 
sun  in  his  might.  Every  day  he  makes  the 
circuit  of  the  heavens.  He  is  never  station- 
ary. But  all  days  are  not  the  same  :  clouds 
sometimes  gather  ;  storms  and  tempests  rage 
above  us  ;  the  angry  elements  muster  their 
grim  cohorts  in  the  sky  ;  the  lightning  flashes, 
the  thunders  roll  ;  the  earth  lies  shrouded  in 
the  drapery  of  night.  Where  now  is  the  sun, 
which  a  little  while  ago  shone  brightly  upon 
us?  Has  he  fled  in  terror?  Has  he  retreated 
back,  and  hid  behind  the  hills  above  which  he 
rose  at  morn  ?  No,  he  has  not  faltered  ;  far 
above  those  clouds,  beyond  the  reach  of  storm 
and  strife,  he  still  moves  on  undisturbed. 
Watch  ;  as  the  storm  subsides,  he  shows  the 
same  bright,  joyous  face  between  the  opening- 
clouds,  and  fringes  their  edges  with  his  golden 
beams.  Yonder  he  rides  in  the  heavens,  just 
as  before.  His  going  forth  suffered  no  inter- 
ruption when  the  winds  swept  and  the  thun- 
der-clouds lowered.  True,  we  could  not  see 
him  ;    but  when   the   dark  mantle  is  drawn 


THE  SUN  IN  HIS  MIGHT.  43 

aside,  lo,  there  he  is,  undimmed,  the  same  ma- 
jestic sun,  still  going  forth  in  his  might ;  and 
yonder  his  rays  are  sporting  with  the  rain- 
drops, and  arching  the  horizon  with  the  rain- 
bow, in  whose  brilliant  colors  the  Almighty 
long  ago  wrote  his  covenant  with  the  patri- 
arch and  with  mankind. 

So  is  it  with  the  Christian's  progress 
through  the  stormy  trials  and  temptations  of 
human  life.  External  circumstances  seem 
sometimes  to  conspire  against  him  :  the  tongue 
of  slander  may  be  turned  against  him  ;  the 
envenomed  shaft  of  malice  may  wound  his 
character  ;  his  integrity  may  be  suspected, 
and  his  good  name  be  cast  out  as  evil  ;  dark- 
ness and  unbelief  may  settle  upon  his  own 
soul ;  manifold  temptations  may  suddenly  sur- 
prise him,  and  he  be  left  to  doubt  and  ques- 
tion whether  he  be  not  a  castaway  :  but  we 
are  not  to  conclude  that  such  seasons  are  all 
against  him.  We  believe  that  all  the  while 
there  may  be,  there  is,  progress  in  such  expe- 
riences. They  are  trials  which  test  his  faith ; 
they  are  fires  which  burn  out  the  corruption 
which  lurks  within  him. 


44:  BIBLE  EMBLEMS. 

Although  Ave  cannot  discern  in  every  case 
the  precise  benefit  which  is  to  be  secured, 
although  we  cannot  see  why  Grod  allows  some 
of  his  dear  people  to  he  buffetted  continually, 
yet  certain  we  are  that  all  the  temptations 
which  overtake  them  and  the  afflictions  which 
weigh  upon  them  are  disciplinary  in  their  na- 
ture, and  are  made  subservient  to  their  ulti- 
mate sanctification.  ji  Even  in  the  temporary 
lapses  of  the  Christian,  which  surprise  and 
overcome  him,  there  may  be  the  germ  of  fu- 
ture and  higher  advancement.  Through  these 
he  learns  his  weakness,  and  is  taught  the  les- 
son of  humility  and  dependence  ;  and  they 
are  followed  by  a  more  resolute  gathering  up 
of  his  strength  in  God,  and  a  more  prayerful 
watchfulness,  which  give  promise  of  future 
progress.  And  accordingly  we  have  often 
seen  the  Christian  come  out  of  such  experi- 
ence like  gold  tried  in  the  furnace,  a  brighter 
Christian,  a  better  man,  a  more  chastened, 
humbled,  sanctified  believer,  for  whose  good 
all  things  are  made  to  work  together,  accord- 
ing to  God's  promise.  Like  the  sun's  going 
forth  after  storms  have  we  seen  many  a  saint 


THE  SUN  IN  HIS  MIGHT.  45 

emerge  from  the  clouds  of  adversity,  and  in 
later  days  exhibit  a  consistency  which  told 
that  the  trials  he  endured  had  resulted  in 
good. 

Be  not  discouraged  then,  Christian,  be- 
cause all  days  are  not  alike  to  you.  Think 
not  that  there  can  be  no  progress  when  you 
are  encompassed  with  cares  and  vexed  with 
temptations.  Yield  not  your  confidence  when 
your  way  seems  troubled  ;  for  like  the  sun 
which  goes  forth  in  his  might  when  the  ele- 
ments are  astir,  so  must  you  keep  moving 
heavenward  through  the  gloom  and  discour- 
agements of  earth. 

Such  are  the  Scripture  representations  of 
the  life  of  Clod's  own  people.  It  is  a  progres- 
sive life — a  powerful  and  a  joyous  life — a  life 
advancing  and  maturing  in  the  face  of  diffi- 
culties. 

Compare  this,  professing  Christian,  with 
your  actual  life.  Perhaps  you  have  long  pro- 
fessed to  love  God  and  to  serve  him  ;  and 
what  has  been  your  progress  ?  Has  the  work 
of  grace  advanced  so  that  now  you  can  say 
that  you  are  far  beyond  your  former  experi- 


4G  BIBLE  EMBLEMS. 

ence  ?  Can  you  find  in  the  mastery  over 
temptations,  the  crucifixion  of  your  lusts,  your 
habitual  delight  in  the  word  of  God  and  pray- 
er and  holy  living,  and  in  your  indifference  to 
the  world,  its  pleasures  and  its  gains,  that  you 
have  been  moving  onward  and  upward  ?  Oh 
then,  in  your  sun-like  path,  we  bid  you  })ress 
eagerly  forward  unto  the  perfect  day.  It  is 
not  time  yet  to  relax  a  single  muscle.  You 
cannot  halt  or  loiter. 

But  are  there  some  with  whom  it  is  far 
otherwise?  After  living  in  the  church  for 
years,  are  you  just  as  cold  and  dormant,  just 
as  covetous  and  worldly  as  you  were  years 
ago  ?  And  dare  you  liken  your  dwarfed  and 
sickly  life  to  the  sun  when  he  goeth  forth  in 
his  might?  Nay,  rather  must  we  describe 
you  as  a  lost  pleiad,  or  one  of  those  "wan- 
dering stars"  of  which  Jude  speaks,  "to  which 
is  reserved  the  blackness  of  darkness  for 
ever." 

Are  you  growing  in  grace  ?  If  not,  you 
are  graceless.  If  there  is  no  movement,  there 
is  no  life.  If  you  are  a  Christian,  there  is  in 
you  a  spiritual  power  of  locomotion  which  will 


THE  SUN  IN  HIS  MIGHT.  47 

not  let  joii  rest.  A  Christian  goes  forth  like 
the  sun.  Once  indeed  the  sun  paused  at  the 
command  of  Israel's  leader  ;  but  there  is  no 
Gideon  in  the  world  ipighty  enough  to  stop 
the  sunlike  course  of  the  Christian  in  the  path 
of  grace  ;  nor  is  there  a  mount  Gibeon  to  be 
found  where  you  can  bid  him  stand  still. 


18  BIBLE  EMBLEMS. 


HI. 

AND  TO  THE  BLOOD  OF  SPRINKLING,  THAT  SPEAK- 
ETH  BETTER  THINGS  THAN  THAT  OF  ABEL.  Heb. 
'l2:24. 

This  is  the  last  entry  made  in  the  rich  in- 
ventory of  spiritual  blessings  which  Christians 
enjoy  under  the  gospel  economy.  The  blood 
of  Christ  shed  upon  the  cross  is  called  ''the 
blood  of  sprinkling,''  in  allusion  to  the  blood 
of  the  paschal  lamb ;  or  more  generally,  to 
the  blood  of  the  burnt-offerings  which  was 
sprinkled  upon  and  around  the  altar.  The 
sprinkling  of  blood  was,  under  the  Levitical 
economy,  the  symbol  of  purification,  as  we 
are  told  by  the  apostle  that  "almost  all  things 
are,  by  the  law,  purged  with  blood." 

The  text  declares  that  the  blood  of  Christ, 
shed  for  sinners,  speaks  better  things  than  the 
blood  of  Abel,  which  was  shed  by  the  mur- 
derous hand  of  his  brother,  and  called  for  ven- 
geance. 


THE  VOICE  OF  BLOOD.  49 

There  has  always  seemed  to  be  a  strange, 
mysterious  influence  in  blood  shed  by  vio- 
lence. It  has  a  voice  mightier  than  all  other 
voices,  which  thrills  the  human  soul  with 
awful  terror.  Once  the  Almighty  spoke  in 
thunder  from  the  blackened  brow  of  Sinai ; 
but  generations  before  and  after  that,  he  spoke 
to  men  through  the  medium  of  blood.  This 
was  the  language  of  all  the  divine  sacrifices 
offered  in  the  remotest  times.  The  instruc- 
tions of  the  whole  Levitical  economy  were 
written  in  blood — blood  upon  the  altar,  upon 
the  four  horns  of  the  altar,  upon  its  sides, 
around  it — ever  speaking  in  language  of  deep 
and  awful  meaning  to  the  worshipper. 

Man's  blood  shed  by  violence  cannot  be 
silenced.  It  has  a  cry  which  rings  in  the 
ears,  a  voice  at  which  all  living  men  start 
back  aghast.  It  wails  like  an  avenging  fiend 
in  the  track  of  murder.  It  will  not  keep  still. 
It  summons  the  world  to  find  out  the  guilty. 

The  text  introduces  a  contrast  between 
the  blood  of  Christ  and  that  of  Abel,  or  rather, 
between  their  utterances.  Both  spoke,  and 
spoke  with  mighty  power ;  but  their  language 


Kil.le  Khililenta. 


50  BIBLE  EMBLEMS. 

was  far  different.     In  the  one  it  was  terror,  in 
the  other  ^6ac6. 

It  may  be  a  subject  of  inquiry,  why  this 
distinct  and  exclusive  reference  to  the  blood 
of  Abel,  when  so  many  since  his  time  have 
died  by  the  hands  of  violence  ?  Every  mur- 
der speaks,  as  well  as  Abel's.  The  bloody 
deed  committed  to-day  will  publish  itself.  It 
is  the  hardest  thing  in  the  world  to  conceal  it. 
The  providence  of  God  often  seems  to  turn 
the  very  arts  and  expedients  which  were  de- 
signed to  hide  it  and  hush  its  voice,  into  the 
means  of  its  detection.  The  stone  cries  out 
of  the  wall,  and  the  beam  out  of  the  timber 
answers  it.  Blood  will  speak  through  walls 
of  masonry,  through  deepest  midnight  dark- 
ness, across  seas  and  deserts  uninhabited. 

But  passing  over  the  many  dark  calendars 
of  crime  which  generations  had  filled  up,  the 
apostle  singles  out  Abel  alone,  as  he  was  the 
first  one  of  our  race  who  died,  and  that  by 
the  hand  of  violence.  That  murder  woke  the 
first  cry  of  blood  which  the  world  ever  heard. 
It  was  when  the  world  was  young.  And  as 
then  there  were  no  human  courts  established 


THE  VOICE  OF  BLOOD.  51 

to  sit  in  judgment  upon  crime  and  punish  the 
guilty,  the  Almighty  himself  came  forth  from 
his  solitude  and  made  inquisition  for  blood, 
and  pronounced  sentence  upon  the  fratricide. 
The  testimony  upon  which  God  convicted 
Cain,  was  the  testimony  of  blood.  It  cried 
unto  heaven  from  the  ground ;  and  by  the 
prompt  and  terrible  interposition  of  the  Al- 
mighty at  that  epoch,  Grod  impressed  upon 
the  race  the  sacredness  of  human  life  and  the 
certain  vengeance  which  would  pursue  the 
man  who  shed  blood. 

The  blood  of  Abel,  though  it  spoke  a  lan- 
guage like  to  that  of  ten  thousand  murders 
since  committed,  still  arrests  attention ;  for 
it  was  the  lirst  cry  of  murder  which  had 
shocked  the  world.  It  stands  at  the  head  of 
the  dark  roll  of  guilt  which  is  still  filling  up. 
It  stained  for  the  first  time  the  bosom  of  our 
mother  earth.  It  flung  a  ghastly  mangled 
corpse  into  the  first  family  of  our  race,  and 
deepened  the  gloom  which,  at  the  fall,  settled 
upon  the  earliest  history  of  humanity,  into 
shadows  black  as  Tartarus. 

These  considerations  would  be  enough  to 


52  BIBLE  EMBLEMS. 

prompt  the  apostle  to  single  out  the  death  of 
Abel  from  all  that  followed  it. 

And  in  the  text  he  contrasts  its  testimony 
with  that  of  the  blood  of  Christ. 

What  was  its  utterance  ?  What  did  the 
blood  of  Abel  say  ?  Come  with  me  and  stand 
over  the  revolting  spectacle.  Look  on  the 
clotted  gore  and  ghastly  features  of  the  mur- 
dered man,  and  hear  the  testimony : 

1.  The  blood  of  Abel  testified  to  the  actual 
infliction  of  the  penalty  of  death  which  had 
been  passed  upon  the  race.  It  is  evident  that 
Adam  and  Eve  could  not  have  fully  under- 
stood the  full  meaning  of  the  curse  which  had 
been  pronounced  upon  them.  Spiritual  death, 
consisting  in  a  loss  of  holiness  and  separation 
from  Grod's  favor,  they  had  already  suffered. 
And  they  might  have  had  some  vague  idea  of 
that  death  which  would  close  their  earthly 
life,  and  dissolve  the  body  back  to  dust ;  but 
they  could  know  very  little  about  it.  They 
had  never  seen  it.  The  death  of  animals 
offered  in  sacrifice  would  help  their  concep- 
tions very  little.  Anxiously  they  questioned 
what  more  there  was  in  the  sentence  which 


THE  VOICE  OF  BLOOD.  53 

God  had  pronounced  upon  them.  Time  wore 
along ;  their  family  increased :  sons  and  daugh- 
ters grew  up  around  them,  and  yet  they  had 
never  witnessed  an  instance  of  death.  Per- 
haps they  began  to  doubt  whether  there  was 
any  thing  more  in  the  curse  than  what  they 
had  already  suffered.  With  ruddy  cheeks  and 
growing  strength,  their  posterity  increased 
for  more  than  a  century  after  the  fall.  Their 
children's  children  smiled  upon  their  knees. 
As  yet  they  had  never  seen  a  corpse ;  as  yet 
the  earth  had  not  a  single  grave. 

But  from  the  blood  of  Abel  there  came  a 
message  of  unutterable  anguish,  which  dis- 
pelled the  faintest  hope  of  escape  from  the 
threatened  penalty.  Around  his  body,  stretch- 
ed on  the  bloody  ground,  gathered  Adam  and 
Eve  and  their  descendants,  and  there  in  heart- 
rending agony  and  distraction  gazed  "on  the 
dead  man's  ghastly  features,  and  read  in  them 
the  first  lesson  of  death.  Yes,  there  was 
death ! — death,  which  they  had  long  talked 
about,  and  wondered  what  it  was — death, 
which  they  had  never  seen  before :  it  had 
come  at  last. 


54:  BIBLE  EMBLEMS. 

The  awful  revelation  was  before  tliem. 
All  doubt,  all  questioning  about  their  fatal 
doom  was  gone.  The  king  of  terrors  had 
entered  upon  his  dominions,  and  set  up  his 
ghostly  sceptre  over  every  thing  that  breathed. 
There  was  his  first  conquest. 

And  from  that  blood  there  went  forth  a 
voice  which  published  to  all  the  living  the 
execution  of  the  curse.  Henceforth  all  hope 
of  escape  must  be  cut  off.  The  work  of  death 
had  now  begun.  Adam  and  all  his  race  must 
prepare  to  die. 

2.  The  blood  of  Abel  spoke  of  the  deep 
and  awful  depravity  of  human  nature  conse- 
quent upon  the  fall.  It  showed  that  man's 
fallen  nature  was  early  ripe  for  the  most 
atrocious  wickedness.  The  seeds  of  corrup- 
tion implanted  in  that  nature  required  no 
long  period  of  ages  to  bring  forth  their  fatal 
fruits.  They  developed  themselves  with  most 
terrible  rapidity.  The  earliest  crime  on  rec- 
ord in  the  history  of  the  race,  is  of  Titanic 
proportions.  Old  as  the  w^orld  has  grown  in 
guilt,  it  has  yet  found  nothing  to  surpass  it. 
Familiar  as  we  are  with  its  dark  and  dreary 


THE  VOICE  OF  BLOOD.  55 

annals,  its  oft-repeated  chronicles  of  wicked- 
ness, there  is  not  in  them  all  a  more  thrilling 
testimony  to  the  deep  and  universal  deprav- 
ity of  fallen  nature,  than  is  uttered  in  that 
first  cry  of  blood  which  went  up  from  the 
ground  into  the  ear  of  God.  It  would  seem 
as  though  man's  darkened  spirit  could  not 
wait  for  death  to  begin  his  fatal  work  upon 
the  species  by  what  we  now  call  the  natural 
course  of  sickness  and  disease,  but  he  must 
himself  chide  death  with  tardiness,  and  lift 
his  own  hand  with  murderous  intent,  and  slay 
his  fellow. 

The  blood  of  Abel  speaks  not  of  Abel 
calmly  yielding  up  his  breath,  while  his  head 
lies  peacefully  on  his  mother's  lap.  It  calls 
us  to  no  softened  couch  over  which  fond  par- 
ents bend  in  agony,  and  catch  the  placid 
smile  which  lingers  on  the  countenance,  and 
gather  up  the  few  rays  of  hope  which  beam 
in  the  dying  eye,  and  which  seem  to  whisper 
that  death  may,  after  all,  be  not  so  formida- 
ble a  thing. 

In  no  such  way  does  it  spe'ak  to  us.  But 
it  is  Abel  murdered,  Abel  stretched  upon  the 


56  BIBLE  EMBLEMS. 

rolcl  ground,  weltering  in  his  blood,  a  man- 
gled, ghastly  spectacle.  And  every  clotted 
blade  of  grass,  and  every  bloody  stone  has 
found  a  tongue,  and  cries,  "A  brother's  hand 
has  done  the  hellish  deed."  We  stand  aghast, 
and  ask  for  no  more  appalling  testimony  to 
the  total  depravity  of  the  species.  Try  as  we 
may  to  soften  down  the  hideousness  of  that 
depravity,  after  all  our  study  to  find  some- 
thing to  relieve  the  odiousness  of  that  corrup- 
tion which  festers  in  the  soul,  there  is  a  voice 
in  the  earliest  history  of  the  race,  a  voice  of 
blood  which  mocks  our  arguments  and  ban- 
ishes our  cherished  convictions. 

3.  The  blood  of  Abel  cries  for  vengeance. 
It  was  the  only  testimony  the  Almighty  pro- 
duced when  he  summoned  Cain  to  trial.  The 
deed  was  done  in  secret.  No  one  saw  it.  No 
one  heard  the  dying  man's  last  groan.  Plis 
lips  were  sealed,  his  tongue  was  stiff  and  cold, 
and  the  murderer  thought  that  by  a  brazen 
and  persistent  denial  of  his  crime,  he  could 
escape  detection.  But  though  Abel  could  not 
testify,  and  no  living  man  saw  the  uplifted 
hand  which  smote  him,  still  there  were  wit- 


THE  VOICE  OF  BLOOD.  57 

nesses  enough.  Dumb  things  grew  eloquent, 
and  the  voice  of  blood  published  the  foul 
deed  to  Grod  and  man. 

From  what  we  have  read  of  the  history 
of  murderers,  it  would  seem  that  there  was 
something  more  than  a  rhetorical  figure  in 
those  words  in  Genesis,  which  give  a  voice  to 
the  blood  shed  by  violence.  Hundreds  and 
thousands  have  heard  such  a  voice.  Often  it 
amounts  to  nothing,  that  the  assassin  has  con- 
cealed his  crime  from  his  fellow-men,  and  can 
walk  abroad  in  the  community  with  no  sus- 
picious eyes  turned  towards  him.  He  is 
haunted  by  something  which  keeps  publishing 
his  guilt.  The  ghastly  visage  of  his  victim 
rises  before  him,  and  follows  him.  It  shakes 
its  gory  locks  at  him,  crossing  his  path  every- 
where like  an  avenger  who  will  not  be  ap- 
peased. Its  avenging  cr}^  rings  in  his  ears. 
He  starts  at  the  sound  of  his  own  footsteps. 
Every  thing  seems  to  echo  it.  The  rustling 
of  a  leaf  alarms  him.  The  murmuring  water- 
fall tells  the  bloody  tale ;  the  winds  wail  it 
through  the  air.  It  seems  to  him  that  all  the 
world  has   found  it   out.      Inanimate   things 

3* 


58  BIBLE  EMBLEMS. 

have  grown  articulate,  and  published  it.  He 
expects  the  next  man  who  meets  him  in  the 
street  will  accuse  him  to  his  face.  And  not 
unfrequent  is  it,  that  by  the  very  alarm  and 
uneasiness,  the  strange  anxiety  and  restless- 
ness which  he  betrays,  the  eye  of  suspicion  is 
turned  upon  him,  and  a  clue  is  furnished, 
which  leads  to  the  disclosure  of  his  crime. 

This  avenging  cry  of  blood  is  the  hardest 
thing  in  the  world  to  silence.  It  will  not  be 
appeased  without  the  life  of  him  who  shed  it. 
It  is  the  voice  of  retributive  justice,  speaking 
from  the  throne  of  God,  and  echoed  from  the 
inner  judgment-seat  of  the  human  conscience, 
demanding  blood  for  blood.  It  is  an  awful 
voice,  which,  for  the  first  time,  the  world 
heard  when  Abel's  blood  was  shed. 

But  it  is  time  we  turned  to  listen  to  an- 
other voice  to  which  the  text  invites  us.  It 
is  indeed  the  voice  of  blood  ;  but  it  is  a  strange, 
a  new  voice,  wdiich  speaks  a  new  language  to 
the  soul.  It  is  the  "blood  of  sprinkling."  The 
crucifixion  of  the  Son  of  Grod  was  a  most  foul 
and  atrocious  deed  of  blood  :  but  in  conse- 
quence of  a  special  and  extraordinary  arrange- 


THE  VOICE  OF  BLOOD.  59 

ment  by  the  Groclhead,  called  the  covenant  of 
redemption,  that  blood  spilled  on  Calvary  re- 
ceived a  new  significancy,  and  spoke  better 
things  than  blood  had  ever  spoken  before. 

1.  The  blood  of  sprinkling  speaks  better 
things  to  God^  than  the  blood  of  Abel  did. 
That  blood  cried  unto  God  from  the  ground 
for  vengeance,  but  the  blood  of  Christ  sends 
aloft  to  the  Almighty's  throne  a  far  different 
testiniony.  It  speaks  to  Grod  of  a  full  satis- 
faction made  to  his  law  and  justice  for  the 
sins  of  guilty  men.  It  stands  before  the  eter- 
nal Majesty,  and  challenges  the  divine  attri- 
butes of  truth  and  holiness  and  justice  to  say 
aught  they  can  against  the  sinner's  acquittal 
and  acceptance.  It  holds  up  before  the  glit- 
tering sword  of  justice  the  cleft  side  and 
dripping  hands  of  Jesus,  and  boldly  asks,  Is 
not  this  enough?  It  declares  to  Grod  that 
now  it  is  consistent  with  himself  and  his  right- 
eous government  to  pardon  the  transgressor, 
and  extend  to  him  the  open  hand  of  reconcili- 
ation. It  pleads  for  guilty  sinners  in  the 
heavenly  world,  and  before  the  throne  of  Je- 
hovah ;  and  louder  than  the  roll  of  the  eter- 


GO  BIBLE  EMBLEMS. 

nal  anthem,  and  tlie  shoutings  of  the  angelic 
choirs,  its  mighty  and  prevailing  voice  is 
heard,  "Spare  him;  for  I  have  found  a  ran- 
som." It  bids  mercy  reveal  her  lovely  face, 
and  sway  her  sceptre  over  a  fallen,  but  now 
redeemed  world.  Yes,  the  blood  of  sprink- 
ling is  heard  in  the  highest  heaven.  It  speaks 
in  the  ear  of  God. 

2.  It  speaks  to  me^i.  It  proclaims  to  them 
a  new  and  living  way  of  approach  to  Grod. 
The  apostle  tells  us,  in  the  epistle  to  the  He- 
brews, that  this  way  is  through  the  blood  of 
Christ,  and  that  Christ  hath  consecrated  this 
way  to  us  through  the  veil,  that  is  to  say,  his 
flesh. 

Before  this  new  provision  was  made,  the 
only  way  of  acceptable  approach  to  God  was 
through  the  covenant  of  works  which  required 
complete  personal  obedience  to  the  divine 
law.  That  way  was  closed.  Sin  broke  it  up, 
and  man  had  no  possible  means  of  repairing 
it.  Another  way  must  be  discovered,  else 
we  must  remain  under  condemnation.  The 
blood  of  sprinkling  opens  up  a  new  and  living 
way.    It  speaks  to  men  of  pardon^  and  assures 


THE  VOICE  OF  BLOOD.  01 

them  that  the  sacrifice  of  the  cross  was  a  full 
propitiation  for  their  sins,  which  God  himself 
has  approved.  It  declares  to  sinners,  that  now 
God  can  be  just,  and  the  justifier  of  the  ungod- 
ly ;  that  it  has  done  all  that  was  necessary  to 
satisfy  divine  justice  and  avert  the  sentence 
of  wrath  which  was  over  them,  and  that  the 
very  God  who  before  appeared  to  them  as  a 
consuming  fire,  is  now  plenteous  in  mercy, 
and  ready  to  forgive. 

3.  The  blood  of  Christ  speaks  peace  to  the 
human  conscience.  Anxious  as  the  sinner  may 
be  to  escape  the  penalty  of  his  transgressions, 
his  conscience  holds  him  to  the  conviction 
that  that  penalty  must  be  endured ;  for  God, 
v/hatever  else  he  be,  must  be  a  God  of  justice, 
and  must  insist  upon  the  sanctions  of  his  law. 
Much  as  our  selfish  nature  longs  to  escape 
suffering  for  sin,  the  conscience  sternly  says 
it  cannot  be.  That  suffering  must  be  met. 
The  penalty  of  transgression  must  be  borne. 

And  now  comes  in  the  voice  of  blood,  and 
says  it  has  been  borne,  for  the  dying  Saviour 
was  made  a  curse  for  us.  His  cruel  sufferings 
were  in  the  stead  of  ours,  and  "on  him  was 


G2  •  BIBLE   EMBLEMS. 

laid  the  iniquity  of  us  all."  Conscience  can 
now  be  at  rest,  for  its  claims  are  satisfied. 
There  is  peace  through  the  blood  of  the  cross. 
The  sinner  may  take  refuge  here  from  every 
accusing  voice,  and  cherish  the  sweet  con- 
sciousness of  forgiveness. 

Again,  it  speaks  of  inward  cleansmg  from 
pollution.  Under  the  Levitical  service,  the 
sprinkling  of  blood  was  the  symbol  of  purifi- 
cation. It  typified  the  effects  of  the  blood  of 
Christ.  The  soul  that  comes  to  it  experiences 
an  inward  renewing,  and  becomes  the  seat  of 
gracious  affections,  implanted  by  the  Holy 
Spirit. 

And  lastly,  it  speaks  of  final  and  complete 
salvation  in  the  heavenly  world.  It  is  the 
purchase  price  of  redemption  which  God  the 
Father  has  already  accepted  from  Christ  his 
Son.  It  is  all  a  sinner  needs  to  enter  heaven. 
By  it  he  is  fully  justified,  and  adopted  into 
the  family  of  God.  It  fills  the  soul  with  joy 
and  peace,  and  enables  it  to  hope  with  confi- 
dence for  the  future  glory.  It  is  the  believ- 
er's title  to  eternal  life,  which  he  can  carry 
with   him  through   the   gates  of  death,   and 


THE  VOICE  OF  BLOOD.  63 

which  secures  him  a  joyous  welcome  to  the 
realms  of  purity  and  bliss,  whither  the  Fore- 
runner has  already  gone  to  prepare  mansions 
for  his  people. 

Such  is  the  language  which  the  blood  of 
sprinkling  speaks.  No  other  blood  ever  spoke 
like  it.  No  other  voice  has  borne  such  tidings 
of  great  jo}^  to  sinners.  Turn  your  anxious 
ear  to  every  quarter ;  go  listen  to  the  law ; 
go  through  the  universe  and  summon  all  the 
voices  which  testify  of  the  Almighty,  which 
bespeak  his  might  and  majesty,  his  wisdom 
and  goodness,  and  you  listen  in  vain  for  any 
utterance  of  peace  and  hope  and  favor  to  a 
sinner,  like  that  which  is  proclaimed  in  the 
blood  of  Calvary.  That  voice  which  breaks 
forth  from  the  cross  of  Jesus  is  the  apocalypse 
of  the  world's  redemption. 

It  is  the  voice  of  hope  and  salvation  for  a 
lost  and  guilty  race.  It  reverberates  along 
the  arches  of  the  heavenly  world,  and  calls 
forth  a  smile  of  reconciliation  on  the  face  of 
the  Almighty.  It  rolls  over  against  Sinai, 
and  lo,  the  dark  clouds  scatter,  and  the  light- 
nings cease  to  flash,  and  the  thunders  grow 


64  BIBLE  EMBLEMS. 

still.  It  comes  to  the  human  soul  burdened 
with  guilt  and  shame,  and  assures  it  of  par- 
don, peace,  and  eternal  life. 

Thousands  upon  thousands  have  heard  it, 
and  gone  to  glory  listening  to  it.  It  is  still 
speaking.  It  will  keep  on  speaking  till  all 
the  dwellers  on  this  earth  shall  hear  it,  and 
an  innumerable  company  out  of  every  kindred 
and  tribe  and  people  shall  be  saved  by  it. 

I  conclude  with  the  solemn  words  of  cau- 
tion with  which  the  apostle  follows  up  the 
text :  ''  See  that  ye  refuse  not  him  that  speak- 
eth." 

There  are  many  calls  in  the  world  which 
we  may  well  refuse  to  listen  to.  Many  are 
crying,  Lo  here,  and,  Lo  there,  whom  we  may 
refuse  to  follow.  There  are  many  teachings 
in  the  various  departments  of  science  and  his- 
tory which  are  interesting  and  profitable  sub- 
jects of  study;  but  we  may  remain  in  igno- 
rance of  them  without  materially  affecting  our 
well  being  for  time  or  for  eternity. 

It  is  not  so  with  this  voice  which  speaks 
to  us  in  the  blood  of  a  crucified-  Saviour. 
Here  are  utterances  which  it  well  becomes. 


THE  VOICE   OF  BLOOD.  65 

every  man  to  hear  and  study.  It  will  not  do, 
sinner,  to  turn  away  from  it.  It  is  a  voice 
of  authority  and  power.  It  tells  of  the  inex- 
orable work  of  divine  justice,  of  the  stern 
exactions  of  God's  violated  law.  It  tells  of 
an  expiation  for  your  sins,  of  deliverance  from 
the  wrath  to  come.  It  publishes  hope  and 
salvation  to  the  guilty  and  the  lost,  pardon 
and  reconciliation  with  your  offended  Grod. 
It  invites  you  to  trust  your  guilty  soul  upon 
the  Saviour,  to  come  with  godly  sorrow  for 
all  your  transgressions,  and  accept  of  Grod's 
free  grace  in  a  Redeemer.  It  assures  you 
that  your  God,  against  whom  you  have  sin- 
ned, is  now  ready  to  forgive ;  that  his  hand 
of  mercy  is  reached  out  to  you,  and  heaven 
and  eternal  life  are  open  to  you.  Oh,  hear 
it ;  it  is  the  only  hope  left  for  you.  In  all  the 
universe  there  is  no  voice  like  it,  which  can 
bring  peace  and  comfort  to  your  soul.  Oh, 
hear  it.  Though  other  voices  call  loudly  to 
you,  and  importune  you;  though  the  world 
besets  you,  and  business,  pleasure,  wealth, 
and  honor  clamor  in  your  ears ;  though  pride 
and  passion  and  sinful  lusts  cry  out,  and  seek 


66  BIBLE  EMBLEMS. 

to  drown  its  utterances,  still  turn  your  ear  to 
tlie  cross,  and  seek  salvation  in  the  atonement 
which  is  published  there. 

For,  ah,  if  you  "refuse  Him  that  speaketh," 
you  must  perish.  You  have,  in  so  doing, 
thrust  away  from  you  the  only  provision  which 
has  ever  been  inade  to  save  you  from  wrath 
to  come.  You  close  behind  you  the  door  of 
reconciliation  which  the  Son  of  God  has  open- 
ed. You  trample  under  foot  the  only  flag  of 
truce  which  heaven  has  sent  down  to  this 
revolted  province.  You  put  an  end  to  all 
further  negotiations  for  peace,  and  you  rush 
on  the  thick  bosses  of  Jehovah's  buckler.  Oh, 
pause,  we  beseech  you.  Stop  before  you  re- 
ject the  great  salvation.  Come  and  listen  a 
while  to  what  the  blood  of  Jesus  says.  Pon- 
der it  well  before  you  turn  away.  Take  into 
account  the  consequences  of  its  rejection,  and 
see  if  you  can  well  afford  to  refuse  its  bless- 
ings. 


CHRISTIANS  GOD'S  TEMPLES.  67 


IV. 


KNOW  YE  NOT  THAT  YE  ARE  THE  TEMPLE  OF  GOD, 
AND  THAT  THE  SPIRIT  OF  GOD  DWELLETH  IN 
YOU?    1  Cor.  3:16. 

The  frequency  with  which  the  apostles 
speak  of  Christians  under  the  figure  of  a  tem- 
ple, is  worthy  of  special  notice.  In  the  sixth 
chapter  of  this  epistle,  Paul  calls  our  bodies 
the  temple  of  the  Holy  Grhost.  In  the  second 
epistle,  he  calls  believers  the  temple  of  the 
living  God,  in  whom  Grod  dwells.  In  Ephe- 
sians  he  describes  them  as  a  great  building, 
upon  Christ  the  corner-stone,  fitly  framed  to- 
gether, growing  unto  a  holy  temple  in  the 
Lord. 

The  apostle  Peter,  also  addressing  Chris- 
tians, says,  "Ye  also,  as  lively  stones,  are  built 
up  a  spiritual  house ;"  and  Jude  in  his  epistle 
exhorts  them  to  build  themselves  up  on  their 
most  holy  faith,  and  keep  themselves  in  the* 
love  of  God. 


68  BIBLE  EMBLEMS. 

The  figure  of  a  temple  was  a  common  and 
favorite  one  with  the  apostles.  Two  reasons 
may  be  assigned  for  this. 

It  was  easily  understood  by  those  whom 
they  addressed.  The  Christian  converts, 
whether  at  Corinth,  at  Philippi,  or  at  Rome, 
were  familiar  with  these  structures.  In  almost 
every  city  of  Asia  Minor  and  the  whole 
Roman  empire,  their  massive  columns  and 
lofty  domes  adorned  their  streets,  and  invited 
them  to  the  worship  of  the  gods.  The  sacred 
temple  of  the  true  God  at  Jerusalem  also  was 
not  unknown  to  those  who  were  scattered  over 
Asia  Minor.  Many  of  the  early  converts  in 
those  parts  were  of  Jewish  extraction,  and 
were  well  acquainted  with  the  temple  service 
at  Jerusalem.  The  figure  of  a  temple  was  a 
familiar  one,  and  universally  understood  by 
the  early  Christians. 

A  second  reason  for  its  frequent  use  in  the 
New  Testament  is  its  appropriateness  and  sig- 
nificancy.  The  apostles  employ  it  to  present 
Christians  in  their  peculiar  position  and  obli- 
.  gations.  It  is  a  most  suggestive  figure,  some- 
times  applied  to  Christians  individually,  at 


CHEISTTANS  GOD'S  TEMPLES.  69 

other  times  to  them  as  a  body,  the  church  fitly 
framed  together,  and  growing  unto  a  holy 
temple  in  the  Lord. 

1.  The  temples  of  antiquity  were  most 
costly  structures.  Seldom  were  they  erected 
out  of  the  fortunes  of  any  private  individual ; 
the  resources  of  an  empire  were  often  spent 
upon  them.  The  contributions  of  all  the  cities 
of  Greece  were  expended  on  the  famous  temple 
at  Delphi ;  its  gorgeous  shrines  were  thickly 
overlaid  with  gold,  and  within  its  walls  were 
gathered  the  choicest  statuary,  and  all  the 
combined  wonders  which  art  could  furnish. 

At  Rome,  the  magnificent  temple  of  Jupiter 
shone  with  the  gilding  of  more  than  12,000 
talents,  while  upon  its  foundation  alone  was 
expended  thirty  thousand  pounds  weight  of 
silver. 

Ancient  Athens  exhausted  her  wealth  and 
the  sublimest  achievements  of  art  upon  those 
vast  and  imposing  structures  built  in  honor  of 
the  gods.  The  Parthenon,  rising  in  majestic 
splendor  on  the  brow  of  the  Acropolis,  dazzled 
the  eyes  of  the  beholder.  Every  thorough- 
fare boasted  of  some  splendid  pile.     In  the 


70  BIBLE  EMBLEMS. 

age  of  Pericles,  the  vast  treasures  of  Greece, 
the  finest  marbles  from  the  Parian  quarries, 
the  chisel  of  Phidias  and  the  pencil  of  Zeuxis, 
the  brass  and  ivory  and  gold  and  ebony  and 
cypress  from  many  lands,  were  all  employed 
upon  those  structures  which  rendered  Athens 
the  wonder  of  the  world. 

The  temple  of  Grod  at  Jerusalem  also  was 
built  at  vast  expense.  The  nation  brought 
their  gifts.  No  private  individual  was  able 
to  construct  it. 

And  are  not  Christians  like  the  ancient 
edifices,  in  the  cost  which  has  been  incurred 
in  their  behalf?  Does  not  the  apostle  justify 
this  point  of  comparison  when,  after  saying 
that  our  bodies  are  the  temple  of  the  Holy 
Grhost,  he  immediately  adds,  "for  ye  are 
bought  with  a  price?"  In  estimating  what  it 
cost  to  make  a  human  soul,  ruined  and  defiled, 
into  a  spiritual  temple  for  God,  we  cannot 
enter  into  any  arithmetical  calculations  of 
dollars  and  cents;  for  says  the  apostle,  "Ye 
were  not  redeemed  with  corruptible  things, 
such  as  silver  and  gold."  But  we  must  speak 
of  a  great  expenditure,  a  mighty  outlay  which 


CHEISTIANS  GOD'S  TEMPLES.  71 

lias  been  incuiTed.  To  build  the  soul's  ruins 
into  a  temple  is  a  grander,  costlier  work,  than 
to  build  the  Parthenon.  Man  could  build  the 
latter,  but  Grod  alone  could  build  the  former. 
And  even  for  him  to  do  it,  required  a  new  and 
special  administration,  and  the  sacrifice  of  his 
only  Son. 

In  constructing  these  spiritual  temples,  the 
eternal  Son  left  the  realms  of  glorj^,  and  be- 
came "a  man  of  sorrows,  and  acquainted  with 
grief.''  He  was  rich,  but  he  became  poor, 
that  we,  through  his  poverty,  might  be  rich. 
To  compute  the  cost  of  this  work,  you  must 
take  the  measure  of  that  infinite  sacrifice 
which  the  Lord  Jesus  has  made  for  you :  tell 
what  it  was  to  leave  the  throne  of  heaven,  and 
become  a  man  on  earth ;  to  obey  the  broken 
law  and  bear  its  curse  ;  to  die  in  agony  upon 
the  cross.  To  compute  the  cost,  you  must 
reckon  up  the  value  of  that  blood  which  was 
shed  on  Calvary,  and  of  the  mighty  agency  of 
the  Holy  Spirit  which  is  actually  employed  in 
restoring  and  refitting  the  human  soul. 

There  is  no  earthly  calculus  which  can 
furnish  the  true  answer.     There  are  no  cor- 


72  BIBLE  EMBLEMS. 

ruptible  things,  such  as  silver  and  gold,  which 
can  be  weighed  against  the  precious  blood  of 
the  Son  of  God.  Yet  this  was  the  price  paid 
for  your  redemption.  This  is  what  these 
Christian  temples  cost- — temples  which  the 
world  cares  little  for,  but  temples  growing 
beautiful  to  the  eye  of  God,  around  whose 
portals  angels  hover  as  ministering  spirits,  to 
bear  aloft  to  the  throne  the  prayers  which  are 
breathed  within  them. 

2.  A  temple  is  remarkable  for  its  durability. 
It  is  not  like  a  tent,  6r  a  tabernacle,  pitched 
for  a  short  season,  and  then  taken  down.  The 
materials  which  are  used,  and  the  manner  of 
their  construction,  show  that  it  will  endure. 
The  temples  of  antiquity  were  built  for  ages. 
Plutarch,  when  speaking  of  those  of  Athens, 
says,  "  Now  they  are  old,  they  have  the  fresh- 
ness of  a  modern  building.  A  bloom  is  dif- 
fused over  them  which  preserves  their  aspect 
untarnished  by  time,  as  if  they  were  animated 
with  a  spirit  of  perpetual  youth  and  unfading 
elegance." 

Those  sacred  structures,  so  familiar  to  the 
early  Christians,  stood  unchanged  while  gener- 


CHKISTIANS  GOD'S  TEMPLES.  73 

ations  passed  away.  Time  seemed  to  pass 
tliem  by,  while  men  and  all  their  other  works 
mouldered  under  his  touch. 

How  aptly  does  this  suggest  to  us  the  im- 
perishable nature  of  that  work  which  the  Holy 
Spirit  carries  on  in  the  temple  of  the  human 
soul.  It  is  no  ephemeral  work.  Every  Chris- 
tian coworking  with  God,  is  working  for  eter- 
nity. That  soul  which  has  become  a  temple, 
will  stand  the  changes  of  time,  and  the  floods 
of  temptation.  The  world  cannot  demolish  it. 
It  is  a  work  of  grace.  And  where  God  has 
begun  it,  he  will  carry  it  on  to  the  day  of  re- 
demption. 

The  durability  of  a  temple  also  symbolizes 
the  imperishable  nature  of  the  church,  the 
great  house  which  God  is  building  in  the  world. 
It  shall  advance  till  the  world  shall  end.  Other 
institutions  wear  out.  Colossal  edifices  of  state 
totter  and  fall,  and  the  wrecks  of  mighty  dynas- 
ties lie  strewn  along  the  centuries.  But  while 
every  thing  else  grows  old,  the  church  of  God 
endures.  The  great  house  grows  greater ; 
spiritual  builders  are  at  work,  in  our  own  and 
in  other  lands,  quarrying  out  new  stones,  and 


r.;M(>  SmMi'ms. 


74  BIBLE  EMBLEMS. 

polishing  tliem,  and  setting  tliem  in  tlie  walls. 
Many  a  time  have  its  enemies  battered  it,  and 
threatened  to  lay  it  in  heaps  ;  but  the  gates  of 
hell  have  not  prevailed  against  it ;  it  endures  ; 
it  still  rises ;  column  after  column  is  added  to 
it ;  it  will  rise  till  frieze  and  cornice  and  arch 
and  dome  are  finished,  and  the  top- stone  shall 
be  set  with  shoutings  of  Grace,  grace  unto  it. 
The  church,  the  great  temple  of  Grod,  shall 
stand. 

3.  The  temples  of  antiquity  were  distin- 
guished by  their  beauty  of  proportion  and  per- 
fection. The  Greeks  and  Eomans  employed 
the  genius  of  their  master  artisans  and  their 
finest  sculptors.  All  that  the  highest  skill 
and  taste  and  cultivation  could  do  was  pro- 
fusely lavished  on  those  immortal  works  of 
art ;  and  the  results  produced  were  -those 
modejs  of  architectural  strength  and  sjmnne- 
try  which  succeeding  ages,  with  all  their  boast- 
ed progress,  have  not  excelled.  Unity  of 
design,  the  adjustment  of  many  parts  in  one 
harmonious  whole,  each  part  fitted  to  its  ap- 
propriate place,  with  nothing  left  out  and  noth- 
ing superfluous,  but  all  united  to  produce  an 


CHRISTIANS  GOD'S  TEMPLES.  75 

impression  of  beauty  and  harmony  on  the 
mind  of  the  beholder — these  were  the  charac- 
teristic excellences  of  those  grand  old  tem- 
ples to  which  the  apostle  compares  Christians 
in  our  text. 

They  too  are  temples  in  the  harmony  and 
proportion  of  that  character  which  the  Holy 
Ghost  builds  up  within  them.  Christian  char- 
acter is  symmetrical.  Like  a  stately  temple, 
it  combines  many  parts.  Faith,  love,  humil- 
ity, patience,  meekness,  hope,  endurance,  for- 
giveness, courage,  zeal — all  these  are  the  ma- 
terials which  constitute  the  spiritual  edifice. 
But  distinct  as  they  are,  they  together  make 
one  consistent  character. 

This  harmony  of  the  Christian  graces  is 
one  of  the  best  tests  to  distinguish  true  piety 
from  its  counterfeits.  The  want  of  this  is  sin- 
gularly apparent  in  the  bigot  or  the  enthusiast. 
Such  persons  generally  exhibit  a  dispropor- 
tioned,  unbalanced  character.  A  few  virtues 
stand  out  in  unnatural  prominence,  while  oth- 
ers seem  wanting  altogether.  A  few  duties 
they  Avill  perform  with  the  utmost  punctilious- 
ness, while  others  equally  essential  they  never 


76  BIBLE  EMBLEMS. 

think  of.  Religion  with  them  becomes  identi- 
fied with  some  favorite  dogma  or  ism,  and 
tends  in  that  direction  to  a  monstrous  devel- 
opment. This  distortion  of  character,  this 
fungus  growth  in  one  direction  and  utter  bar- 
renness in  others,  evinces  a  want  of  grace  alto- 
gether. Such  persons  are  not  temples  framed 
by  the  Holy  Ghost.  Rather  are  they  like 
rude,  unsightly  structures  reared  by  some 
unskilful  hands.  Remember,  if  you  are  a 
Christian,  you  must  exhibit  the  work  of  relig- 
ion in  your  whole  character.  You  cannot  cul- 
tivate one  grace  at  the  expense  of  another. 
You  cannot  be  all  faith  and  no  love  ;  all  hu- 
mility and  no  self-denial ;  all  zeal  and  no  char- 
ity. It  is  not  in  that  way  the  Holy  Spirit 
works.  The  different  parts  of  the  spiritual 
edifice,  says  Paul,  are  ''fitly  framed  togeth- 
er," and  "grow  unto  a  holy  temple  in  the 
Lord.'' 

4.  Another  peculiarity  of  the  temples  was, 
that  they  were  the  property  of  the  deity  to  whom 
they  were  dedicated.  No  private  individual 
owned  them.  Neither  kings  nor  emperors 
nor  the  state  were  their  proprietors  ;  but  they 


CHRISTIANS  GOD'S  TEMPLES.  77 

were  regarded  as  belonging  solely  to  the  gods 
in  whose  honor  they  were  built. 

And  how  true  is  this  of  Christians,  those 
spiritual  temples  which  God  has  in  the  world. 
The  apostle,  speaking  of  the  whole  church  of 
God,  says.  He  has  purchased  it  with  his  own 
blood.  And  to  believers  individually  he  says, 
''And  ye  are  not  your  own  5  for  ye  are  bought 
with  a  price."  "  None  of  us  liveth  to  himself, 
and  none  of  us  dieth  to  himself ;  whether  we 
live  therefore,  or  die,  we  are  the  Lord's."  A 
better  title  in  the  universe  cannot  be  found 
than  that  which  Christ  has  to  Christians.  He 
has  bought  them,  ransomed  them,  redeemed 
them.  They  are  his  absolutely.  He  is  the 
sole  proprietor  of  these  temples.  No  one  else 
owns  them.  They  do  not  own  themselves. 
This  is  your  position,  my  Christian  friend. 
What  you  are  and  what  you  have  about  you 
belongs  to  the  Lord  Jesus  Christ.  You  owned 
his  right  to  it  all  when  you  professed  to  be  his 
disciple.  Whatever  demand  is  made  upon 
you  for  your  time,  your  labor,  or  your  prop- 
erty, by  him  or  his  cause,  you  are  in  duty 
bound  cheerfully  to  pay.    Ye  are  God's  build- 


78  BIBLE  EMBLEMS. 

ing  ;  ye  are  GocVs  temple ;  ye  are  not  your 
own. 

5.  The  significancy  of  the  figure  employed 
in  the  text  will  further  appear  when  we  con- 
sider the  use  to  which  a  temple  is  devoted. 

A  temple  was  regarded  as  the  dwelling- 
place  of  a  divinity.  The  pagan  temples  had 
their  sacred  shrines,  attended  by  priests  or 
vestals,  who  claimed  to  repeat  the  oracle 
uttered  by  the  gods.  In  the  true  temple  at 
Jerusalem,  Jehovah  manifested  his  special 
presence,  and  the  holy  of  holies  was  his  dwell- 
ing-place. The  Christian  therefore  may  well 
be  called  a  temple  ;  for  says  the  apostle, 
"  The  Spirit  of  God  dwelleth  in  you." 

The  hearts  of  many  impenitent  men  are 
sometimes  visited  by  God's  Spirit,  as  is  indi- 
cated by  the  sudden  awakenings  of  conscience  ; 
but  never  is  the  Spirit  said  to  dwell  with  them. 

Christians  are  truly  temples,  as  they  enjoy 
the  presence  of  God's  Spirit.  That  presence 
is  manifested  not  by  oracular  voices  or  ecstatic 
visions.  Fanaticism  may  recite  the  vagaries 
of  the  imagination,  and  call  them  new  revela- 
tions of  the  Spirit;    it  may  be  ever  on  the 


CHRISTIANS  GOD'S  TEMPLES.  79 

look-out  for  signs  and  omens,  and  boast  that 
it  can  "dream  dreams;"  but  such  manifesta- 
tions are  no  proof  of  the  indwelling  of  God's 
Spirit. 

It  is  not  in  this  way  the  Bible  teaches  us 
that  the  Spirit  of  God  dwelleth  in  us  ;  but  it 
points  us  to  the  fruits  of  the  Spirit,  which  are 
far  different.  He  shows  his  indwelling  by 
enlightening  the  believer  into  the  truth.  He 
reveals  the  things  of  God  to  us.  He  quick- 
ens faith  in  us,  and  prompts  to  duty.  He  fills 
the  soul  with  peace  and  joy,  by  showing  us 
the  promises  of  God's  word,  and  pointing  to 
their  certain  fulfilment.  He  guards  us  against 
temptation,  by  quickening  us  to  prayer.  He 
guides  us  in  duty,  by  pressing  upon  the  con- 
science the  precepts  and  commands  of  Christ. 
In  this  way  does  the  Holy  Spirit  give  evidence 
of  his  presence.  In  this  way  he  dAvells  in 
believers.  There  may  be  seasons  when  tlie 
Christian  loses  the  consciousness  of  His  pres- 
ence ;  but  He  has  not  departed  :  even  in  his 
backslidings,  the  Spirit  does  not  forsake  him, 
for  the  temple  where  He  has  dwelt  he  leaves 
not  to  desolation. 


80  BIBLE  EMBLEMS. 

•  Again,  the  Christian  soul  is  a  consecrated 
temple,  a  holy  place. 

Even  the  pagan  temples  were  consecrated 
places.  They  were  employed  for  such  rites 
and  observances  as  were  supposed  to  be  ac- 
ceptable to  the  deity  which  dwelt  in  them. 
Some  of  their  festivals  were  scenes  of  revolt- 
ing licentiousness,  it  is  true  ;  but  they  were 
not  displeasing  to  the  divinity  they  honored, 
for  those  divinities  themselves  were  as  pol- 
luted as  their  worshippers.  Their  temples 
and  shrines  were  as  pure  as  the  gods  whose 
name  they  bore. 

The  temple  of  Jehovah,  at  Jerusalem,  was 
most  holy,  for  Jehovah  is  the  God  of  holi- 
ness. Holiness  was  enstamped  on  every  stone. 
''Holiness  unto  the  Lord"  was  written  upon 
its  every  apartment.  No  unclean  thing  was 
allowed  to  cross  its  sacred  threshold.  No 
profane  hand  was  allowed  to  touch  its  conse- 
crated vessels.  That  sacred  temple,  inhabited 
[by  the  God  of  infinite  purity,  in  whose  siprht 
'^■^^r:t^2ihe  heavens  are  not  clean-<Vthat  sacred  temple 
whose  inner  shrine  none  dare  approach  but 
the  mitred  priest  in  robes  of  sanctity  and  with 


CHEISTIANS  GOD'S  TEMPLES.  81 

sacrificial  blood,  and  he  but  once  a  year — that 
temple  is  a  symbol  of  a  true  Christian  soul — 
a  consecrated,  holy  soul.  This  attribute,  holi- 
ness, is  the  strong  point  of  comparison.  "For 
the  temple  of  God  is  holy,"  says  the  apostle, 
"which  temple  ye  are."  Not  that  the  believer 
attains  to*  immaculate  purity  in  this  life,  for 
the  New  Testament  teaches  no  such  doctrine 
of  Christian  perfection  ;  but  he  is  holy  in  that . 
he  is  a  consecrated  one,  devoted  to  God's  ser- 
vice. Indwelling  sin  may  manifest  itself,  im- 
perfections may  trouble  him,  but  his  mind  and 
will  are  against  them.  He  does  not  seek  them. 
He  does  not  go  out  to  drag  any  polluted  thing 
within  the  temple.  No,  he  hates  their  pres- 
ence ;  he  longs  and  prays  to  be  free  from  sin. 
Whatever  imperfections  are  within  him  are 
the  remains  of  former  corruptions,  and  grace 
is  overcoming  them. 

We  must  bear  in  mind  that  this  spiritual 
temple  is  not  new  in  its  material  parts.  It  is 
an  old,  ruined,  dilapidated  temple,  rebuilt,  re- 
paired, cleansed,  and  reinhabited.  The  devil, 
who  before  held  it,  has  been  banished.     The 

Holy  Ghost  has  taken  possession,  and  set  it 

4.* 


82  BIBLE  EMBLEMS. 

apart  for  God.  Yet  some  vestiges  of  its  old 
state  linger  here  and  there  for  a  time  ;  the 
divine  Architect  has  not  yet  finished  it.  When 
it  is  done,  it  will  be  pure  as  heaven,  and  shine 
in  the  beauty  of  holiness  for  ever  and  ever. 
The  work  is  going  on. 

The  Christian  is  no  longer  a  sinner,  court- 
ing sin  ;  he  is  set  apart  for  a  sacred  use  ;  he 
is  taken  away  from  the  service  of  sin;  the 
world  has  no  right  to  him  ;  he  has  no  right  to 
go  after  it.  Oh  it  is  not  every  use  you  can 
put  a  Christian  to,  for  he  is  devoted  to  the 
service  of  God  ;  he  is  called  into  holiness  :  he 
is  washed  and  sanctified. 

And  now,  in  the  review  of  our  subject,  let 
us  walk  about  these  living  temples  and  notice 
their  most  prominent  peculiarities,  that  we 
may  see  what  manner  of  persons  we  ought  to 
be  in  all  holy  conversation  and  doctrine. 

As  temples,  they  are  costly  edifices,  bought 
with  the  blood  of  Jesus  Christ.  They  are  en- 
during, built  to  stand  the  temptations  of  time, 
to  survive  the  wreck  and  conflagration  of  the 
last  day.     They  are  beautiful  in  their  propor- 


CHKISTIANS  GOD'S  TEMPLES.  83 

tions,  with  no  heavenly  grace  left  out,  and  no 
foul  deformities  suffered  to  remain.  The}^  be- 
long to  Grod.  They  are  not  their  own.  They 
are  God's  building.  They  are  the  dwelling- 
places  of  Grod's  Spirit.  They  are  holy :  wash- 
ed, sanctified,  and  consecrated  to  God's  ser- 
vice. 

Such  is  the  picture  of  God's  people  which 
the  apostle  holds  up  before  us  when  he  says. 
^'  Ye  are  the  temple  of  God.'^  I  confess  it  is  a 
bold  and  highly-drawn  picture  ;  but  it  was  the 
pencil  of  inspiration,  and  not  mine,  which  drew 
it.  The  soul  of  every  true  saint  is  that  tem- 
ple. It  has  a  holy  of  holies  where  God's  Spirit 
dwells.  The  world,  the  flesh,  and  the  devil 
have  been  cast  out.  It  has  an  altar  on  which 
the  sacrifice  of  thanksgiving  is  laid,  a  censer 
in  which  burns  the  incense  of  prayer,  which 
rolls  aloft  to  heaven,  while  the  voice  of  praise 
and  adoration  echoes  through  its  arches  and 
along  its  aisles. 

Sublime  and  beautiful  picture !  Is  it  a 
fancy  piece  ;  or  is  it  a  reality  ?  It  is  a  reality. 
The  apostle's  soul  was  such  a  temple.  There 
were  such  temples  in  Corinth  when  he  wrote 


84  BIBLE  EMBLEMS. 

tliis  epistle — temples  more  grand  and  beauti- 
ful than  all  the  Corinthian  columns  and  gilded 
domes  which  adorned  that  city.  Every  true 
saint  is  such  a  temple.  Every  professor  of 
religion  claims  to  be  one. 

My  friend,  take  the  picture  home,  and  look 
at  it.  Study  it  well,  and  see  if  you  can  see 
yourself  in  it.  Ah,  you  professing  Christian, 
does  your  soul  look  any  thing  like  it?  If 
indeed  it  be  a  temple,  does  it  not  become  you 
to  watch  its  portals  with  untiring  vigilance, 
lest  pollution  enter  it?  Have  you  kept  the 
temple  pure?  Our  text  calls  you  to  serious 
self-examination.  Gro  inside  the  temple,  and 
look  about.  See  if  its  walls  be  not  hung  round 
with  pictures  of  earthly  idolatry.  See  Avhether 
pride  and  vanity  and  fashion  have  not  built 
their  altars  within.  See  whether  greedy  ava- 
rice has  not  set  up  the  tables  of  the  money- 
changers there,  and  well-nigh  turned  the  tem- 
ple of  the  soul,  which  is  Grod's  house,  into  a 
house  of  merchandise.  Listen  whether  there 
is  heard  there  the  tumult  of  angry  passions, 
and  the  clamors  of  selfish  and  forbidden  lusts. 

Oh  search  the  temple  well,  for  God  will 


CHEISTIANS  GOD'S  TEMPLES.  85 

search  it  soon.  ''The  Lord  shall  suddenly 
come  to  his  temple  ;  but  who  may  abide  the 
day  of  his  coming,  and  who  shall  stand  when 
he  appeareth  ?  For  he  is  like  a  refiner's  fire, 
and  like  fullerls  soap." 

None  but  the  pure  in  heart,  the  sanctified 
in  Christ  Jesus,  will  endure  the  trial.  These 
shall  stand  the  fires  of  the  judgment-day,  and 
shine  in  bliss  and  glory  for  ever  in  the  city  of 
God. 

But  not  a  few  professed  temple-builders 
will  be  confounded,  and  their  work  consumed  ; 
for  the  fire  shall  try  every  man's  work,  of 
what  sort  it  is. 


86  BIBLE  EMBLEMS. 


V. 


YE  ARE  MY  WITNESSES.     Isa.  43:10. 

There  is  a  sense  in  which  all  the  works  of 
Grod  declare  his  glory,  and  bespeak  his  eter- 
nal power  and  godhead.  But  in  the  work  of 
redemption  through  Jesus  Christ  his  Son,  he 
places  his  people  in  a  peculiar  position,  and 
employs  them  in  a  special  mission.  They  are 
surrounded  with  a  world  of  ungodliness  and 
impenitence,  and  he  has  commissioned  them 
to  bear  an  authoritative  testimony  in  behalf 
of  Him. 

As  professed  believers,  they  stand  before 
the  world  as  those  who  are  the  subjects  of  his 
grace,  who  have  embraced  and  tried  that  re- 
ligion which  is  offered  to  them  in  Christ  Jesus. 
They  claim  to  have  actually  received  Christ, 
and  to  have  submitted  to  his  authority.  God 
calls  them  his  people  ;  they  call  themselves  so. 
In  them  grace  exhibits  what  it  can  do  by 
what  it  is  already  doing. 


GOD'S  WITNESSES.  87 

They  hold  a  peculiar  relation  to  a  godless 
world  around  them.  God  acknowledges  them 
to  be  standing  for  him:  ''  Ye  are  my  witness- 
es." They  are  bearing  testimony  in  his  be- 
half before  the  jury,  consisting  of  the  multi- 
tude of  unbelievers.  They  are  credible  wit- 
nesses. The  world  is  willing  to  listen  to  their 
evidence,  and  judge  of  the  religion  of  Christ 
by  what  they  say  and  do. 

They  represent  the  Saviour  whose  name 
they  bear.  They  are  speaking  to  the  world 
in  all  they  say  and  do,  wherever  they  go. 
They  are  always  on  the  stand  giving  in  their 
testimony.  The  ungodly  world  is  listening  to 
them,  and  taking  down  the  evidence,  and 
judging  of  Christ  and  of  his  religion  by  the 
declarations  which  they  make ;  and  they  have 
a  right  to  do  so. 

Grod  says  of  these  professing  Christians, 
''Ye  are  my  witnesses.''  And  other  men  say. 
We  will  hear  you  and  take  your  testimony, 
and  cross-examine  you,  and  give  our  verdict 
from  what  you  declare  to  us.  Every  Chris- 
tian, by  his  very  profession  of  religion,  puts 
himself  in  this  solemn  position,  and  invites 


88  BIBLE  EMBLEMS. 

the  scrutiny  of  the  world.  He  cannot  escape 
from  it.  He  must  testify  for  God,  and  woe 
be  to  him  if  in  his  life  and  conversation  he 
belies  his  profession,  and  dishonors  his  Sav- 
iour's cause. 

God  has  a  testimony  of  himself  in  his  writ- 
ten word.  But  this  documentary  evidence 
will  not  satisfy  an  unbelieving  generation. 
Men  want  parol  evidence  to  confirm  it.  They 
call  for  the  living  witness,  and  insist  upon 
examining  him  and  hearing  him  give  in  his 
testimony.  Professing  Christians  are  such 
witnesses.  And  what  they  say  in  their  lives 
and  professions  is  often  of  far  greater  weight 
with  the  ungodly,  than  what  is  said  by  inspir- 
ed evangelists  and  apostles.  This  living  tes- 
timony of  God's  people  is  a  kind  of  evidence 
which  carries  conviction  with  it.  The  Bible 
itself  points  men  to  it,  and  tells  them  to  de- 
cide by  it  upon  the  value  of  its  own  utter- 
ances. "Ye  are  my  witnesses,"  saith  God. 
"Ye  are  our  epistle,"  says  the  inspired  apos- 
tle. The  world  will  take  knowledge  of  them 
that  they  have  been  with  Jesus. 

All  parties  concerned  seem  to  agree  upon 


GOD'S  WITNESSES.  89 

the  important  position  the  people  of  God  occu- 
py in  this  world.  Grod  expressly  declares 
that  they  are  his  witnesses.  They  say  the 
same  when  they  openly  profess  his  name. 
They  take  the  stand  before  the  jury  of  the 
world,  and  raise  their  hand  to  heaven  and 
swear  that  they  will  testify  for  Christ.  The 
world  looks  on,  and  says.  We  will  hear  the 
testimony,  and  judge  of  what  religion  is,  and 
what  is  the  genius  and  spirit  of  the  gos- 
pel system  of  salvation  by  what  we  find  in 
them. 

The  case  then  seems  fairly  opened,  and  all 
parties  understand  the  issue.  Let  us  look 
further  at  the  nature  of  the  evidence. 

1.  Believers  are  Christ's  witnesses  as  to 
the  real  value  and  efficacy  of  that  salvation 
which  the  gospel  offers.  As  it  is  presented 
in  God's  word,  it  claims  to  be  effectual  in  tak- 
ing away  the  curse  of  sin,  and  in  bringing  the 
sinner  back  to  peace  and  reconciliation  with 
God.  It  claims  to  quiet  the  fears  of  a  guilty 
conscience,  to  awaken  a  sense  of  pardon  and 
good  hope  of  eternal  life,  and  to  furnish,  in 
the  atonement  and  death  of  Jesus  Christ  the 


90  BIBLE  EMBLEMS. 

Saviour,  all  that  tlie  guilty  soul  needs  for  its 
justification  and  peace  with  God. 

Bat  does  it  do  this  ?  Can  it  really  accom- 
plish in  the  soul  of  a  sinner  this  which  it 
claims  to  do  ?  Does  it  ever  actually  prodnce 
such  a  change  of  feeling,  awaken  such  hopes, 
restore  such  peace,  as  it  tells  about?  On  this 
subject,  believers  are  important  witnesses. 
They  profess  to  have  tried  the  efficacy  of 
these  representations  in  their  own  experience. 
They  tell  the  ungodly  they  have  found  this 
sense  of  pardon,  have  felt  this  peace,  have  re- 
joiced in  those  hopes  which  the  gospel  speaks 
of.  They  have  come  to  Christ  as  the  atoning 
sacrifice,  and  he  has  proved  himself  to  be  to 
them  all  he  claimed  to  be. 

The  work  of  grace  in  the  hearts  of  Chris- 
tians is  such,  that  they  can  tell  sinners  what 
it  is.  They  declare  it  in  their  songs  of  praise, 
their  thanksgivings  and  prayers,  and  earnest 
love  to  their  Redeemer. 

2.  Professing  Christians  are  witnesses  to 
the  world  as  to  what  that  standard  of  morality 
is,  which  the  precepts  of  the  gospel  require  of 
its  followers.     They  profess  to  live  according 


GOD'S  WITNESSES.  91 

to  that  standard.  They  have  taken  the  com- 
mands of  Christ  to  be  their  rule  of  duty,  and 
they  virtually  tell  others  to  judge  of  what  the 
religion  of  Jesus  Christ  requires,  by  the  way 
they  live  and  act.  They  have  undertaken  to 
give  a  practical  exhibition  of  what  is  the 
meaning  of  those  Bible  directions  which  com- 
prise the  sum  of  religious  duty.  The  question 
with  them  is  not  what  the  world  thinks  to  be 
right  or  wrong,  not  what  public  opinion  ap- 
proves or  disapproves ;  but  what  does  Christ 
command.  This  is  their  rule  of  duty ;  this  is 
what  they  profess  to  live  by.  And  the  world 
understand  it  so.  They  therefore  take  what 
they  find  in  Christians'  lives  and  conduct  to 
be  what  religion  consists  in.  They  care  not 
to  search  for  the  letter  of  the  precept  in  the 
Scriptures,  so  long  as  they  have  the  living 
witness  before  them,  w^ho  says  he  is  showing 
it  to  them  every  day. 

Christians  are  such  witnesses.  They  may 
well  tremble  at  their  position.  But  they  have 
placed  themselves  in  it.  They  have  under- 
taken to  be  witnesses  for  Christ.  Oh,  it  be- 
comes them  to  be  careful  what  they  are  say- 


92  BIBLE   EMBLEMS. 

ing.  It  becomes  them  to  inquire  what  idea 
the  world  gets  of  Christ  and  his  religion,  from 
the  way  they  carry  themselves  among  their 
neighbors. 

Every  one  knows  that  example  is  more 
powerful  than  precept.  Every  professing 
Christian's  example  directly  involves  in  it  the 
honor  of  Christ,  and  the  welfare  of  his  cause. 
It  is  competent  evidence,  and  the  world  takes 
it.  That  professor  who  lives  in  violation  of 
Christ's  commands,  and  by  his  example  ap- 
proves what  the  religion  of  the  gospel  forbids, 
is  a  perjured  witness  on  the  stand,  and  gives 
a  false  testimony. 

That  Christians  are  thus  expounders  of 
the  gospel,  witnesses  as  to  what  are  the  duties 
it  enjoins,  and  what  constitutes  practical  re- 
ligion, none  can  deny.  The  impenitent  take 
them  to  be  such.  Whatever  Christians  do, 
they  say  must  be  right.  Whatever  the  church 
practices  and  countenances,  is  a  sufficient  jus- 
tification for  them  in  doing  the  same.  What- 
ever is  done  in  the  green  tree,  can  certainly 
be  done  in  the  dry. 

If  Grod's  people  can  travel  and  visit  on  the 


GOD'S  WITNESSES.  93 

Sabbath,  or  engage  in  promiscuous  dancing 
and  card-playing  in  the  nightly  assemblies  of 
amusement  and  frivolity,  or  resort  to  the 
gamester's  arts  to  make  money  for  Christ, 
surely  such  practices  cannot  be  wrong  for 
others ;  for  Christians  would  not  do  wrong, 
nor  deny  their  principles.  The  world  reason 
in  this  way,  and  they  reason  well.  The  logic 
is  good,  and  cannot  be  refuted.  They  have  a 
right  to  take  notice  of  Christians  as  God's 
witnesses,  and  to  infer  that  whatever  they  do 
is  consistent  with  the  morality  of  the  New 
Testament. 

3.  Christians  are  witnesses  to  the .  world 
as  to  what  are  the  sacrifices  and  self-denials 
which  the  religion  of  Christ  requires  of  its 
disciples.  That  the  gospel  does  make  these 
a  condition  of  discipleship  is  plain  to  every 
mind.  Whosoever  doth  not ' '  deny  himself,  and 
take  up  his  cross,"  cannot  be  my  disciple. 
Again  and  again  are  Christians  said  to  sacri- 
fice all  for  Christ,  and  to  be  crucified  to  the 
world.  Now  what  these  Scripture  represen- 
tations mean  may  be  learned  by  the  practical 
lives  of  God's  people,  for  they  profess  to  be 


94  BIBLE  EMBLEMS. 

living  such  lives  of  self-denial,  to  deny  ungod- 
liness and  worldly  lust,  and  to  'live  soberly, 
righteously,  and  godly  in  this  present  world. 
In  them  the  impenitent  find  what  religion  pro- 
hibits ;  how  it 'separates  its  follower  from  the 
world;  how  it  lays  its  cross  upon  him,  and 
calls  upon  him  to  bear  reproach  and  shame 
and  wrong  and  persecution  for  Christ's  sake. 
Such  a  testimony  Christians  are  bound  to 
give;  and  blessed  be  Grod,  they  have  been 
able  to  give  it  in  all  ages  of  the  world.  For, 
They  are  Grod's  witnesses  in  their  endur- 
ance of  suffering  for  Christ.  Even  when  laid 
aside  from  the  active,  stirring  duties  of  life, 
and  passing  through  seasons  of  sore  trial,  they 
are  still  in  the  service  of  Christ,  and  giving  to 
the  world  a  most  valuable  testimony  of  the 
sustaining  and  comforting  power  of  his  relig- 
ion. Witness-bearers  they  are  still,  when 
they  endure  with  a  cheerful  patience  the 
wearisome  nights  which  are  appointed  to  them, 
and  in  the  midst  of  disease  and  the  sinkings 
of  nature  can  tell  to  all  around  them  of  a 
peace  which  passeth  all  understanding,  of  a 
joy  and  hope  which  are  undimmed  by  all  the 


GOD'S  WITNESSES.  95 

distress  of  the  present  hour.  Who  can  meas- 
ure the  influence  which  the  religion  of  Christ 
has  gained  in  the  world  through  this  kind  of 
testimony? — a  testimony  which  the  witnesses 
have  given  in  when  their  eves  were  suffused 
with  tears,  and  earthly  misfortunes  pressed 
sore  upon  them — a  testimony  plaintively  whis- 
pered in  the  dark  midnight  of  affliction,  from 
the  couches  of  languishing,  the  chambers  of  be- 
reavement, and  the  graves  of  the  lost  and  the 
loved.  It  many  a  time  seems  that  the  Chris- 
tianas usefulness  is  gone,  when  he  is  no  longer 
able  to  sing  in  the  sanctuary  and  engage  in 
active  labors  for  Christ ;  but  it  is  often  far 
otherwise.  Though  life's  scenes  be  changed, 
he  is  bearing  witness  still  ;  and  through 
months  of  inlirmity  and  suffering  is  telling 
the  world  what  Christ  can  do  to  cheer  and 
comfort  when  all  other  comfort  is  gone.  "Ye 
are  still  my  witnesses,"  says  the  Redeemer  to 
his  people,  "even  when  I  chasten  you  sorely; 
and  through  your  testimony  the  world  shall 
know  of  my  powder  to  save  and  comfort." 

But   though   all   the   sufferings   of  God's 
people  are  made  to  testify  of  the  power  of  His 


96  BIBLE  EMBLEMS. 

grace,  special  significance  attaches  to  those 
which  are  endured  directly  for  Christ,  which 
arise  from  the  hatred  and  persecution  of  the 
world.  Of  those  who,  in  past  ages,  have  seal- 
ed their  testimony  with  their  blood,  who  in  the 
dungeon,  at  the  stake,  and  on  the  scaffold  have 
owned  Christ  and  defied  the  rage  of  their  tor- 
mentors— of  such  emphatically  Christ  says, 
"Ye  are  my  witnesses."  The  very  word 
martyr  signifies  a  witness,  in  the  Greek 
language. 

And  the  testimony  of  such  as  have  suffered 
and  died  for  Jesus  has  carried  with  it  a  power 
which  none  can  measure.  It  has  forced  con- 
viction on  the  minds  of  the  bitterest^enemies 
of  the  cross,  and  taught  the  world  how  a  be- 
liever can  triumph  over  suffering,  and  conquer 
death.  Though  nowadays  but  little  of  this 
kind  of  testimony  is  heard,  except  what  is 
echoed  down  from  past  centuries  of  the 
church's  conflicts,  still  believers  are  bound  to 
testify  many  times  against  the  scoffs  and  opposi- 
tion of  the  ungodly.  Their  lives  and  example 
must,  even  now,  frequently  speak  out  boldly 
against   the  prevailing  iniquity,  and  testify  in 


GOD'S  WITNESSES.  97 

the  face  of  scorn  and  loss  and  bitter  oppo- 
sition. But  it  is  a  good  confession  when  you 
stand  up  for  Christ,  and  meet  the  bufifetings 
of  the  world  for  it.  For  every  stripe  you  re- 
ceive there  seems  to  come  an  echo  from  the 
upper  throne,  most  cheering,  "Ye  are  my 
witnesses." 

We  have  thus  endeavored  to  show  the  po- 
sition which  Christians  occupy  in  the  world  as 
witnesses  for  God.  They  testify  to  men  what 
the  religion  of  the  gospel  actually  means, 
what  it  is,  and  what  it  can  do  for  sinners. 
They  tell  to  a  doubting  world  that  it  is  a  real- 
ity. They  have  tested  it  in  their  experience ; 
have  tried  its  hopes  and  promises,  and  tasted 
its  saving  power.  The  ignorant  and  unbeliev- 
ing world  can  go  to  them  and  ask  questions, 
examine  them,  and  demand  to  know  all  about 
the  cross,  and  the  whole  system  of  salvation 
which  centres  there. 

These  witnesses  are  speaking  all  the  time. 
Their  lives  are  voiceful  everywhere.  In  the 
family,  and  in  the  church;  in  the  marts  of 
business,  and  the  intercourse  of  social  life ; 
in  the  days  of  sunshine  and  prosperity,  and 


Bible  KmbWnig. 


98  BIBLE  EMBLEMS. 

the  nights  of  gloom  and  sorrow,  the  world  is 
listening  to  what  they  say,  and  canvassing 
their  evidence.  Their  testimony  is  long  and 
full.  It  is  either  for  or  against  their  Master. 
Christ  Jesus  is  willing  that  his  religion 
shall  be  tried  by  the  lives  of  his  disciples. 
What  other  system  will  bear  to  be  put  to  such 
a  test?  Did  scepticism  ever  proclaim  its  tri- 
umphs thus?  Did  the  philosophic  infidelity  of 
the  last  century  dare  to  boast  of  France  re- 
deemed from  superstition  under  the  reign  of 
terror,  and  point  to  Danton,  Mirabeau,  Robes- 
pierre, and  the  heroes  of  the  guillotine,  and 
say,  These  are  my  witnesses?  Would  Paine 
and  Bolingbroke  ever  think  of  summoning 
from  the  foul  attics  and  purlieus  of  vice  and 
degradation  their  begrimed  followers,  educated 
in  their  tenets,  and  proclaim  to  the  world,  Be- 
hold, these  are  our  witnesses?  Does  Univer- 
salism  ever  muster  its  motley  crew  from  the 
dram-shops,  the  gambling  hells,  and  the  broth- 
els, and  parade  them  before  the  public  gaze  to 
testify  what  it  can  do  for  man^s  moral  welfare 
and  restoration?  No.  Every  system  of  false- 
hood and  error  shrinks  from  the  ordeal,  and 


GOD'S  WITNESSES.  99 

would  hide  its  disciples  from  observation, 
rather  than  stand  them  up  before  the  world, 
saying,  These  are  my  witnesses. 

But  Christianity  dares  to  do  what  no  other 
system  dares.  God  has  written  his  great 
scheme  of  salvation  on  the  page  of  revelation. 
But  while  a  doubting,  unbelieving  world  is 
slow  to  study  and  receive  it,  he  sets  his  peo- 
ple boldly  up  before  them,  and  challenges  them 
to  read  in  their  lives  and  doings  what  his  re- 
ligion can  accomplish.  Look  here,  he  bids 
an  ungodly  world,  and  judge  what  the  cross 
can  do.  Trace  the  influence  of  the  gospel 
upon  these  who  have  accepted  it,  and  tried  it, 
and  hear  what  they  are  saying  of  its  power 
and  grace  ;  for  they  are  my  witnesses,  saith 
the  Lord. 

Such  is  the  Christian's  attitude  before  the 
world :  testifying  every  hour,  speaking  through 
all  his  life  for  Christ.  Oh  what  a  blessed,  an 
exalted  privilege !  Oh  what  an  awful  respon- 
sibility! Every  member  of  the  church  is  in 
this  position;  every  professing  Christian  is 
testifying.  And,  fellow-witnesses,  what  is  the 
testimony  we  are  giving?     Are  any  disposed 


100  BIBLE  EMBLEMS. 

to  shrink  back  from  the  position?  Are  any 
conscious  that  their  lives  do  not  read  weir  for 
Christ?  There  is  no  escaping  from  the  re- 
sponsibility. Ye  who  have  made  a  profession 
of  Christ  before  the  world  are  committed. 
Ye  have  taken  the  witness-stand,  and  the 
world  is  hearing  you.  Professing  Christians, 
the  voice  of  God  Almighty  says,  "Ye  are  my 
witnesses, ''  and  there  is  no  escape  for  you. 
You  have  spoken;  you  have  got  to  speak. 
You  may  seal  up  your  lips,  but  your  very 
silence  speaks.     "Ye  are  my  witnesses." 

Hear  it,  ye  professors,  when  ye  go  out  into 
the  world  of  ungodliness ;  when  ye  stand  in 
the  market-place  for  gain,  and  deal  with  a 
world  of  covetousness  and  greed ;  when  ye 
seek  for  pleasure  and  preferment :  ' '  Ye  are 
my  witnesses."  Hear  it  when  tempted  to 
step  aside  and  hold  your  religion  in  abeyance 
for  a  season,  that  you  may  join  hands  with  the 
careless  and  the  vain  :  ' '  Ye  are  my  witnesses." 
Ye  cannot  drop  your  vocation  ;  ye  cannot  stop 
the  testimony.  Gro  where  you  will,  it  follows 
you.  Was  your  hoarse  laugh  heard  in  the 
saloon,  among  the  fast  young  men  whose  eyes 


GOD'S  AVITNESSES.  101 

were  red  over  the  wine-cup?  Were  ye  seen 
in  the  companies  of  fashion  and  dissipation, 
whirling  in  the  dance,  rattling  the  dice,  or 
bending  over  the  card- table?  Have  ye  for- 
saken the  services  of  devotion,  the  sanctuary, 
and  the  prayer-meeting,  for  the  society  of 
open  worldliness  and  ungodliness?  Ye  have 
not  done  testifying  yet.  God  Almighty's 
voice  follows  you,  and  rings  in  your  ears,  "Ye 
are  my  witnesses."  Your  testimony  may  have 
been  dishonoring  to  God ;  it  may  have  been 
damaging  to  the  cause  of  Christ;  but  God 
claims  you  as  his  witnesses,  and  will  settle  with 
you  when  he  comes  to  review  the  testimony 
at  the  judgment-day.  And  your  false,  treach- 
erous souls,  blackened  with  the  damning  guilt 
of  a  life-long  perjury,  will  meet  a  doom  which 
will  make  the  hell  of  lesser  sinners,  when  com- 
pared with  it,  seem  almost  a  heaven. 


102  BIBLE  EMBLEMS. 

VI. 
Ilnristians  Ihinittg* 

LET  YOUR  LIGHT  SO  SHINE  BEFOEE  MEN,  THAT 
THEY  MAY  SEE  YOUR  GOOD  WORKS,  AND  GLORIFY 
YOUR  FATHER  WHICH  IS  IN  HEAVEN.  Matt.  5:16. 

The  people  of  Grod  are  the  light  of  the 
world — luminous  bodies,  shining  amid  the 
moral  darkness  around  them. 

Two  kinds  of  bodies,  in  the  physical  world, 
are  mediums  of  light.  Those  which  are  in 
their  very  substance  luminous,  as  the  sun,  the 
fixed  stars,  or  a  burning  lamp.  These  shine 
by  virtue  of  their  own  properties.  Their  light 
is  inherent  and  underived.  Another  class  of 
bodies  shine  only  by  reflected  light.  Opaque 
in  their  nature,  they  send  back  only  those  rays 
which  are  sent  upon  them.  Such  are  the 
moon,  the  planets  and  their  satellites — lumin- 
ous only  upon  the  surface,  but  dark  within. 

In  a  certain  degree.  Christians  resemble 
this  latter  class  of  bodies  ;  but  not  altogether. 
The  light  they  possess  is  indeed  a  derived 
light,  and  not  self-originated.     They  are  by 


CHRISTIANS  SHINING.  103 

nature  dark  and  rayless ;  but  the  light  which 
has  shone  upon  them  penetrates  beyond  the 
surface,  and  makes  the  very  inner  soul  lumin- 
ous with  its  radiance.  It  generates  light:  it 
transforms  them  into  living  light-bearers. 
They  not  only  reflect  the  beams  which  fall 
upon  the  surface,  but  send  forth  from  within 
new  rays  of  moral  brightness.  "God,"  says 
the  apostle,  "who  commanded  the  light  to 
shine  out  of  darkness,  hath  shined  in  our 
hearts,  to  give  the  light  of  the  knowledge  of 
the  glory  of  Grod  in  the  face  of  Jesus  Christ." 

Christians,  then,  are  not  mere  reflectors, 
luminous  only  on  the  surface  ;  but  they  radiate 
light  from  their  own  inner  being.  This  light 
is  owing  to  the  illuminating  power  of  the  Holy 
Spirit,  awakening,  converting,  and  sanctifying 
them.  By  that  power  they  are  made  in  the 
image  of  Christ,  and  saved.  Such  is  the  light 
they  possess — a  light  enkindled  within  them, 
and  reflected  from  them. 

Our  Saviour  teaches,  in  the  text,  that  this 
light  which  they  have  7nust  shi7ie  through  their 
practical  lives  and  conduct.  ' '  Let  your  light  so 
shine  before  men,  that  they  may  see  your  good 


104  BIBLE  EMBLEMS. 

works,  and  glorify  your  Father  which  is  in 
heaven."  It  is  the  very  nature  of  light  to 
shine.  Christians  shine  through  their  holy 
lives.  Their  good  works  are  the  rays  which 
they  emit.  The  world  sees  them,  and  judges 
of  them.  In  all  they  say  and  do  for  Grod,  in 
the  spirit  which  they  manifest,  and  the  exam- 
ple they  exhibit,  they  scatter  light  around 
them.     Other  men  see  it. 

The  tendency  of  this  is  to  prompt  others 
to  glorify  God  the  Father^ — "that  they,  seeing 
your  good  works,  may  glorify  your  Father 
which  is  in  heaven."  This  too  must  be  the 
motive  to  prompt  Christians  to  diligence  in 
good  works.  It  is  not  to  exalt  themselves, 
but  to  honor  Grod.  Not  to  establish  a  ground 
of  merit  in  the  sight  of  God,  not  to  build  up 
a  righteousness  of  their  own,  do  they  strive 
for  a  holy  life,  but  to  glorify  God.  Not  to 
shine  and  bedazzle  others  by  the  splendor  of 
their  virtue ;  but  to  shed  around  them  that 
light  which  they  have  received,  to  reflect  the 
beams  which  have  illuminated  them,  and  there- 
by lead  others  to  praise  and  glorify  God  for 
his  wondrous  work  of  grace  in  them. 


CHBISTIANS  SHINING.  105 

Hence  we  derive  the  proposition  thai;  God's 
people,  redeemed  by  tlie  blood  of  Christ,  and 
regenerated  by  the  Holy  Spirit,  are  shining 
ones,  exhibiting  the  glory  of  God,  beyond  any 
other  of  his  creatures  or  works. 

In  illustrating  this  proposition  I  remark, 
that  God  is  revealed  to  us  only  through  his 
works.  "No  man  hath  seen  God  at  any 
time."  Purely  spiritual  in  his  nature,  and 
infinite  in  his  perfections,  we  cannot  know 
him,  except  through  his  works.  How  he 
is  known  to  angels  and  the  pure  spirits  of 
heaven,  we  cannot  tell ;  but  to  us,  the  Lord  is 
known  by  the  operation  of  his  hands.  His 
character  and  glory  are  reflected  to  us  by  his 
doings.  Yet  the  different  works  of  God  man- 
ifest to  us  his  glory  in  different  degrees,  ac- 
cording to  their  nature. 

1.  His  material  creation  exhibits  to  us  his 
omnipotence,  his  wisdom,  skill,  and  greatness. 
When  we  cast  our  eyes  upward  and  view  the 
boundless  fields  of  immensity  studded  with 
suns  and  satellites,  sweeping  the  trackless  ter- 
ritories of  space  with  no  discord  or  confusion, 
and  til  en  turn  our  eye  earthward  and  survey 

5* 


106  BIBLE  EMBLEMS. 

the  infinite  variety  oi  material  objects  around 
us,  with  properties  varying  endlessly,  and  yet 
all  combined  in  one  beautiful  and  harmonious 
whole,  our  minds  cannot  resist  the  impression 
of  the  might,  the  grandeur,  the  magnificence 
of  Deity.  Here  we  behold  his  glory  as  the 
great  Architect,  the  omnipotent  Creator. 

2.  But  when  we  advance  from  mere  lifeless 
matter  to  his  doings  with  living,  sentient 
creatures,  who  are  capable  of  enjoyment  and 
of  suffering,  these  exhibit  his  glory  in  a  higher 
perfection  than  any  material  handiwork ;  for 
here  appears  the  goodness  and  benevolence  of 
God,  seen  in  the  constitution  of  these  creatures 
for  happiness,  and  the  abundant  means  which 
he  has  provided  for  their  well-being.  In 
moulding  and  shaping  the  material  universe 
into  an  infinite  variety  of  forms,  God  publishes 
his  glory  as  a  skilful  and  mighty  builder ;  but 
when  he  comes  to  people  these  material  worlds 
with  sentient  creatures,  and  displays  an  adap- 
tation of  all  to  promote  their  enjoyment,  then 
does  the  Deity  rise  far  above  the  place  of  a 
mere  architectural  designer,  and  proclaim  his 
kindness  and  his  love.      The  irrational  crea- 


CHRISTIANS  SHINING.  107 

tion,  from  the  summer  insect  which  sports  out 
its  brief  existence  in  the  sunbeams,  to  the 
flocks  and  herds  which  range  the  valleys 
clothed  with  verdure,  all  unite  their  testimony 
that  God  is  good,  and  his  tender  mercies  are 
over  all  his  works. 

Ascend  now  a  step  higher.  Follow  up  the 
scale  of  being  from  mere  sentient,  irrational 
creatures,  to  moral,  responsible  intelligences. 
Here  is  reflected  a  new  class  of  the  Creator's 
attributes.  Here  there  shines  a  glory  which 
the  whole  material  universe  never  could  re- 
veal. In  creating  and  dealing  with  moral 
agents,  endowed  with  reason  and  moral  sense, 
the  Almighty  manifests  the  truth,  the  justice, 
and  the  holiness  of  his  character.  These  glo- 
rious perfections  of  God  rise  infinitely  above 
his  mere  natural  attributes ;  and  they  require 
creatures  endowed  with  a  moral  nature,  and 
under  a  moral  government,  in  order  to  their 
manifestation.  God  might  build  worlds  upon 
worlds,  and  deck  them  with  far  more  gorgeous 
splendors  than  are  flung  over  this  one  we  live 
on ;  but  were  they  unpeopled  by  any  rational 
intelligences,  they  could  publish   nothing  of 


108  BIBLE  EMBLEMS. 

God's  glory,  except  that  he  was  a  builder  of 
mighty  power  and  skill.  This  is  what  Nature, 
in  her  works,  declares  of  God.  But  when 
God  calls  into,  being  his  moral  creation,  he 
advances  far  beyond  the  position  of  a  mere 
architect,  an  almighty  builder,  to  that  of  a 
moral  governor  ;  and  in  the  unfoldings  of  his 
character  we  discover  what  we  never  could 
see  elsewhere,  the  beauty  of  holiness,  the  maj- 
esty of  justice,  the  excellency  of  truth. 

These  lofty  perfections  of  the  divine  nature 
are  reflected  in  His  dealings  with  moral  beings, 
and  nowhere  else.  In  rewarding  holiness,  and 
punishing  transgression,  Jehovah  exhibits  the 
transcendent  purity  of  his  own  being.  Holy 
angels  in  their  raptures,  and  fallen  angels  in 
their  woes,  reflect  the  moral  glory  of  the 
Godhead.  In  dealing  with  them,  God  pub- 
lishes to  the  universe  his  supreme  regard  for 
his  holy  law,  and  that  "righteousness  and 
judgment  are  the  habitation  of  his  throne." 

Is  there  any  higher  glory  than  this  possi- 
ble? Are  there  any  perfections  of  God  back 
of  these  which  wait  to  be  revealed;  any  grander 
purposes  and  movements  of  the  divine  mind 


CHRISTIANS  SHINING.  109 

which  can  enhance  the  lustre  of  his  character, 
and  add  to  the  splendor  of  that  "light,  inac- 
cessible, and  full  of  glory,''  which  surrounds 
his  dwelling-place  ?     Yes,  there  are. 

It  is  in  his  relations  and  dealings  with 
redeemed  men,  in  saving  sinners,  and  restoring 
them  from  a  fallen,  ruined  state,  to  holiness 
and  bliss.  Here  is  a  new  glory  thrown  around 
his  character,  a  new  theatre  of  action.  Here 
the  divine  mind  grapples  with  the  great  prob- 
lem of  moral  evil,  and  proposes  to  save  the 
sinner  without  compromising  His  truth  and 
holiness.  Here  the  perfections  of  love  and 
mercy,  compassion  and  forbearance,  favor  to 
the  wretched,  grace  to  the  undeserving,  all 
break  forth. 

These  perfections  of  God's  nature  could 
never  have  been  known  to  his  intelligent 
universe  without  a  plan  of  salvation  for  sin- 
ners. The  angels  in  the  realms  of  holiness 
never  could  have  called  them  into  exercise. 
Much  as  God  might  delight  to  reward  and 
bless  them,  he  could  not  show  aught  of  com- 
passion or  grace  to  them,  for  there  could  be 
no  possible  room  for  God  to  exercise  any  such 


no  BIBLE  EMBLEMS. 

dispositions  towards  such  beings.  Mercy  can 
be  exercised  only  towards  tlie  wretched,  grace 
only  to  the  unworthy,  long-suffering  and  for- 
bearance only  towards  the  guilty ;  but  in  the 
case  of  holy  beings,  God  can  find  nothing  to 
forgive,  nothing  to  bear  with,  nothing  to  de- 
velop the  riches  of  his  grace. 

We  see  then,  how  redeemed  sinners  ex- 
hibit the  glory  of  God  in  a  strange  and  pecul- 
iar light.  When  God  moves  to  save  them,  he 
displays  a  new  class  of  perfections,  which  never 
could  be  known  except  as  they  are  here  mani- 
fested. Every  Christian  is  a. living  epistle, 
publishing  something  of  God  which  the  intelli- 
gent universe  can  read  nowhere  else.  Every 
Christian  declares  that  God  is  a  God  of  in- 
finite grace  and  mercy,  long-suffering  and  for- 
giving ;  a  God  full  of  compassion  and  love. 
He  is  a  living  witness  to  these  perfections, 
for  he  is  a  guilty  creature  rescued  from  sin 
and  hell.  In  him  God  displays  precisely  those 
traits  of  his  character  which  awaken  the  pro- 
foundest  admiration  of  his  creatures,  which 
attract  them  towards  him,  which  enkindle  love. 
Indeed  we  may  say  that,  were  it  not  for  the 


CHRISTIANS  SHINING.  Ill 

plan  of  salvation  for  sinners,  there  wonlcl  exist 
in  the  divine  nature  a  class  of  perfections  of 
which  his  creatures  must  be  for  ever  ignorant. 
But  this  plan  lifts  the  veil,  and  bids  us  be- 
hold the  infinite  heart  of  Grod.  The  Christian 
is  the  being  in  whom  God  displays  these  ex- 
cellences ;  he  is  the  trophy  of  grace ;  he  re- 
flects the  glory  of  the  Godhead  beyond  any 
thing  seen  in  all  other  creatures.  None  but 
he  can  testify  of  Jehovah's  boundless  grace 
and  compassion,  of  the  triumph  of  infinite 
wisdom  and  love  in  baffling  the  arts  of  Satan, 
and  rescuing  a  lost  sinner  from  hell  and  fitting 
him  for  heaven.  This  work  is  the  climax  of 
Jehovah's  undertakings,  and  the  Bible  plainly 
teaches  that  to  angelic  minds  there  are  no 
operations  of  the  Godhead,  throughout  his 
vast  dominions,  which  can  compare  with  this 
in  interest  and  in  glory. 

Again,  as  has  been  already  remarked, 
Christians  are  not  mere  reflectors  of  God's 
glory;  but  there  is  a  light  beaming  from 
within  them  which  makes  them  luminous,  for 
they  are  made  to  resemble  Christ  in  their 
character ;  they  are  created  anew  in  the  image 


112  BIBLE  EMBLEMS. 

of  Christ;  they  are  begotten  of  him,  and  are 
said  to  "put  on  the  Lord  Jesus  Christ."  A.11 
true  Christians  do  thus  resemble,  at  least  in 
some  degree,  the  Saviour. 

But  Christ  is  the  grandest  manifestation  of 
the  Grodhead  ever  made  to  creatures.  He  was 
' '  the  brightness  of  the  Father's  glory,  and 
the  express  image  of  his  person."  No  other 
display  of  the  Godhead  can  be  compared  with 
that  of  the  Word  made  flesh.  And  surely  it 
must  follow  that  creatures  who  resemble  him 
must  reflect,  in  the  highest  degree,  the  glory 
of  God.  Angels  may  be  perfect  in  holiness, 
but  their  character  does  not  present  the  same 
moral  aspect  as  that  of  Christians  who  have 
been  saved  and  sanctified.  Both  will  be  holy ; 
but  in  the  character  of  a  perfectly  sanctified 
Christian  there  will  appear  many  things  which 
an  angel  never  can  exhibit.  It  will  resemble 
that  of  Christ  more  than  that  of  Gabriel,  and 
in  so  doing  will  manifest  the  glory  of  God  as 
it  shone  in  the  face  of  Jesus  Christ. 

To  what  an  honorable  and  exalted  position 
does  the  Bible  advance  the  Christian  !  Set  in 
the  firmament  of  intelligent  beings,  he  shines 


CHRISTIANS  SHINING.  113 

with  a  peculiar  light,  like  a  star  whose  beams 
emit  a  peculiar  halo,  and  whose  twinkling 
disc  wears  a  brighter  effulgence  than  its  fel- 
lows. ' '  The  heavens  declare  the  glory  of  God, 
and  the  firmament  showeth  his  handiwork." 
Angels  reflect  that  glory  in  a  higher  degree  ; 
but  sinners  raised  from  guilt  and  ruin,  and 
made  sons  of  God,  furnish  the  grandest  exhi- 
bition of  the  divine  perfections  ever  made. 
Such  is  the  relation  Christians  sustain  to  God 
and  to  other  intelligences — they  are  reflectors 
of  God's  glory. 

But  when  I  read  my  text  I  learn  that  they 
are  not  mere  passive  reflectors.  They  are  to 
give  light  not  merely  as  polished  mirrors  hung 
in  the  sunbeams  ;  they  are  to  shine  from  within, 
as  well  as  on  the  surface.  There  must  be  a 
settled  aim  and  purpose 'to  scatter  light  about 
them.  ''Let  your  light  so  shine,"  says  Christ. 
The  word  "so"  here  implies  that  you  have  a 
deep  responsibility  as  to  the  kind  of  light  you 
give,  and  the  effect  produced  by  it.  It  is  a 
light  which  must  be  made  to  shine  through 
your  good  works,  your  holy  lives.  And  those 
works  must  be  prosecuted  in  such  a  way  that 


lU  BIBLE  EMBLEMS. 

men  shall  be  led  by  them  to  "glorify  your 
Father  which  is  in  heaven.''  Here  is  the  great 
law  of  Christian  activity :  that  all  you  do  shall 
be  done  in  a  way  which  shall  tell  for  the  glory 
of  God.  Christian  friend,  here  is  the  govern- 
ing principle  of  your  life.  It  requires  you  to 
act  with  reference  to  the  good  of  others.  It 
bids  you  keep  ever  in  view  the  influence  of 
your  conduct  upon  those  around  you.  'Tis  a 
high,  a  noble  principle — the  glor}^  of  Grod. 
'T  is  an  unselfish  principle,  which  will  enable 
you  to  display  to  the  world  all  the  graces  of  a 
hol}^  life  without  pride  or  ostentation,  and  so 
to  walk  that  men  will  give  God  the  glory  of 
any  good  they  find  in  you. 

Ah,  we  fear  it  is  a  principle  too  often 
wanting,  even  with  those  who  profess  to  be 
God's  people.  Many  have  no  objection  to  let 
their  light  shine  while  they  can  be  appreci- 
ated; many  are  willing  that  others  shall  see 
their  good  works,  and  glorify  themselves  for 
them  ;  many  will  devote  their  time  and  labor 
to  the  cause  of  Christ  so  long  as  they  can  have 
the  preeminence,  and  impress  others  with  the 
idea  of  their  own  importance.      Their  light 


CHRISTIANS  SHINING.  115 

will  sliine,  but  shine  only  to  let  the  world  see 
their  own  perfections,  and  pay  homage  to  their 
sanctity. 

But  far  different  from  this  is  the  spirit  of 
a  Christian's  service.  It  is  not  self,  but  God 
who  must  have  all  the  glory.  Let  it  so  shine, 
says  Christ,  that  it  shall  lead  all  who  see  it  to 
render  God  the  glory.  Let  ungodly  men  learn 
from  your  holy  lives  the  reality  and  excellency 
of  that  salvation  which  you  have  tasted.  Let 
the  light  of  your  example  shine  so  that  they 
too  shall  be  led  to  seek  the  same  divine  illu- 
mination. Let  all  your  works  point  them  to 
that  Redeemer  who  has  called  you  out  of 
darkness,  and  prompt  them  to  seek  him  as 
their  own.  Thus  will  they  glorify  your 
Father  which  is  in  heaven. 

Such  is  the  spirit  of  the  Saviour's  words 
before  us,  and  the  practical  inquiry  for  us  all 
is,  How  do  our  lives  correspond  with  this 
spirit? 

First  of  all,  have  we  really  any  light  to 
shed  around  us  ?  A  mere  profession  is  worth- 
less as  an  empty  lamp.  Have  our  hearts  been 
illuminated  by  divine  grace  ?     Has  the  dark- 


116  BIBLE  EMBLEMS. 

ness  of  guilt  and  ignorance  and  error  been 
scattered  there  ;  and  have  we  tasted  the 
sweets  of  pardon,  peace,  and  sanctiiication  ? 

Depend  upon  it,  we  can  give  no  light  to  \ 
others  without  first  having  our  own  hearts 
illuminated  by  the  Holy  Spirit.  A  mere  pro- 
fession of  religion,  unaccompanied  by  the  ac- 
tive virtues  of  piety,  will  give  no  light.  Let 
us  then  look  closely  within,  and  ask.  Have 
we  any  light  of  grace  ourselves  ?  And  in 
connection  with  this,  and  following  it,  will 
come  the  inquiry,  What  good  are  we  doing  to 
the  world  by  it  ?  Oh,  my  brethren,  the  Sav- 
iour bids  us  look  around  us  upon  our  fellow- 
men  and  ask,  What  has  all  our  religion 
amounted  to  ?  What  have  we  accomplished  for 
God's  glory  ?  How  much  light  have  we  scatter- 
ed? Whom  have  we  enlightened  and  saved 
through  our  Christian  influence  ?  What  souls 
have  we  led  to  repentance  and  belief  in  Jesus 
Christ  ?  Has  our  light  shone  to  any  purpose  ? 
Have  we  been  the  instruments  of  instructing 
and  saving  others  ?  Inquiries  like  these  must 
come  upj  for  God's  people  are  the  light  of  the 
world,  and   their    mission    is   to    reflect    his 


CHRISTIANS  SHINING.  117 

glory  as  no  seraph  even  can  do  it.  It  there- 
fore follows  that  the  question  of  your  influence 
upon  the  world  around  has  vitally  to  do  with 
the  question  whether  you  are  a  child  of  God 
at  all  ;  for  if  there  is  no  light  radiating  from 
your  life,  there  is  none  in  you.  If  your  light 
does  not  shine,  it  is  because  you  have  none ; 
wherever  it  exists  in  the  soul  it  must  shine  out. 

Every  Christian  has  a  positive  influence 
for  good.  All  do  not  shine  with  equal  power 
and  brilliancy,  but  they  shine.  Some  scatter 
their  rays  far  and  wide,  and  become  the  moral 
lights  of  their  generation,  and  some  only 
glimmer  like  a  feeble  taper ;  but  even  the  taper 
gives  light  to  some,  and  so  ever}^  Christian 
must  shed  rays  of  light  upon  some  soul. 

Christian  friends,  where  are  those  rays 
falling  from  your  lives  and  conversation  ? 
Whose  way  do  they  enlighten?  Do  your 
children  see  them?  And  have  you,  by  the 
lustre  of  your  Christian  example,  led  a  single 
soul  to  Christ  ?  Oh  look  well  to  the  influence 
you  are  exerting.  Beware  lest  your  profes- 
sion be  in  vain  ;  for  "  if  the  light  that  is  in  you 
be' darkness,  how  great  is  that  darkness  !" 


118  BIBLE   EMBLEMS. 

VII. 

AND  IT  CAME  TO  PASS  AT  THE  END  OF  FORTY  DAYS, 
•  THAT  NOAH  OPENED  THE  WINDOW  OF  THE  AEK 
WHICH  HE  HAD  MADE  :  AND  HE  SENT  FORTH  A 
RAVEN,  WHICH  WENT  FORTH  TO  AND  FRO,  UNTIL 
THE  WATERS  WERE  DRIED  UP  FROM  OFF  THE 
EARTH.  ALSO  HE  SENT  FORTH  A  DOVE  FROM  HIM, 
TO  SEE  IF  THE  WATERS  WERE  ABATED  FROM  OFF 
THE  FACE  OF  THE  GROUND.  BUT  THE  DOVE 
FOUND  NO  REST  FOR  THE  SOLE  OF  HER  FOOT,  AND 
SHE  RETURNED  UNTO  HIM  INTO  THE  ARK  ;  FOR 
THE  WATERS  WERE  ON  THE  FACE  OF  THE  WHOLE 
EARTH.  Genesis  8:6-9. 

The  narrative  which  contains  these  words 
introduces  us  to  one  of  the  darkest  and  most 
desolate  periods  in  the  history  of  our  world. 
Rapid  and  appalling  had  been  the  progress  of 
human  degeneracy.  Religion  and  virtue  had 
well-nigh  become  extinct,  and  all  flesh  had 
corrupted  its  way  on  the  earth.  The  good 
men  of  the  antediluvian  age  were  dead,  while 
but  one  of  the  hoary  patriarchs  was  left  to 
bear  witness  for  Jehovah  before  a  God-despis- 
ing generation,  and  to  perpetuate  the  succes- 
sion of  the  faithful  in  the  world.  It  was  time 
for  God  to  work,  for  men  had  made  void  his 


THE  RAVEN  AND  THE  DOVE.  119 

law.  The  vast  population  of  this  globe  was 
swept  away  by  a  deluge  of  waters — that  most 
awful  visitation  of  divine  vengeance,  the  evi- 
dences of  which  are  to  this  day  found,  and 
the  traditions  of  which  are  preserved  among 
the  primitive  nations  of  every  continent. 

Eighteous  Noah  and  his  household  were 
alone  preserved  by  special  divine  interposi- 
tion. Forewarned  of  God,  he  prepared  an 
ark  for  the  saving  of  himself  and  his  family, 
which  in  due  time  was  freighted  with  the  rem- 
nant of  the  human  race  and  pairs  of  the  vari- 
ous tribes  of  the  irrational  creation,  and  float- 
ed upon  the  wide  waste  of  waters,  beneath 
which  lay  buried  all  the  monuments  of  an 
apostate  and  heaven-daring  generation. 

Forty  long  days  were  numbered  after  the 
flood  began  to  abate,  and  still  the  huge  ark 
floated  on  the  boundless  deep,  and  the  patri- 
arch's heart  grew  anxious  about  the  future. 
With  a  trembling  hand  he  opened  the  window 
of  the  ark,  and  sent  forth  the  raven  to  seek 
for  some  tidings  of  a  buried  world  ;  but  the 
bird  came  not  back.  Though  the  waters  were 
dark  and  the  desolation  unbroken,  still  she  re- 


120  BIBLE  EMBLEMS. 

turned  not  to  the  friendly  shelter  which  had 
so  long  protected  her,  but  chose  to  allay  the 
cravings  of  hunger,  and  live  amid  the  wrecks 
and  ruins  which  drifted  to  and  fro  upon  the 
broad  abyss.  Days  again  pass  slowly  away. 
Another  messenger  is  dispatched  to  seek  for 
tidings.  The  dove  leaves  the  window  of  the 
ark,  and  spreads  her  pinions  and  soars  away 
over  the  wild  expanse  ;  but  the  unpropitious 
skies  are  overhead,  the  green  fields  and  shady 
woodlands  are  gone  ;  no  nourishment  is  found 
amid  the  shattered  fragments,  and  no  objects 
of  delight  are  seen  across  the  dreary  wastes. 
The  raven  may  perch  upon  the  drifting  offal, 
and  screech  out  its  hoarse  notes  amid  the  aw- 
ful solitudes ;  but  the  timorous  dove,  finding 
no  rest  for  the  sole  of  her  foot,  hastens  her 
flight  back  to  the  patriarch,  and  nestles  securely 
in  the  friendly  ark. 

There  are  materials  for  profitable  reflec- 
tion in  this  simple  story.  Let  us  condescend 
to  learn  lessons  of  true  wisdom  from  the  raven 
and  the  dove.        ^ 

1.  In  the  solitary  ark  floating  securely  on 
the  flood  you  may  discover  no  unfit  emblem 


THE  BAVEN  AND  THE  DOVE.  121 

of  that  only  s])iritual  refuge  which  God  has 
provided  for  our  ruined  race  in  the  person 
and  work  of  his  Son  Jesus  Christ.  The  fear- 
ful apostasy  of  our  first  parent  drove  our  race 
out  upon  an  ocean  of  gloom  and  of  peril.  The 
special  presence  and  favor  of  the  Almighty 
was  withdrawn,  though  his  providential  care 
over  us  as  his  creatures  remained.  But  pur- 
poses of  mercy  were  yet  cherished  in  the 
divine  mind,  and  the  plan  oi  salvation  was 
revealed  through  Jesus  Christ. 

Here  alone,  in  Christ,  God  manifests  to  us 
his  gracious  presence.  Xowhere  else  in  all 
the  departments  of  his  works  does  he  admit  us 
to  his  fellowship,  or  speak  to  us  of  his  mercy. 
Take  away  from  the  world  the  special  mani- 
festation of  God  in  Christ,  and  there  is  no  way 
left  for  man  to  hold  any  communion  with  his 
Maker,  no  pledge  of  mercy  or  grace  to  him, 
no  hope  of  security  and  happiness  in  the  favor 
of  his  Sovereign.  Man  is  left  to  drift  on  the 
dark  billows  of  sin  without  a  ray  of  deliverance, 
and  without  a  single  speck  floating  upon  the 
wide  expanse  to  tell  him  that  he  is  not  utterly 
abandoned  to  destracttoft. 

HR.ie  Fmlilems.  6 


122  BIBLE  EMBLEMS. 

But  never  has  our  world  i^resented  such 
an  aspect  of  hopeless  desolation.  Even  in  the 
awful  catastrophe  of  the  deluge,  when  conti- 
nents and  isles  with  their  teeming  population 
were  buried  deep  in  the  abyss  of  waters,  and 
the  sunbeams  glistened  only  upon  the  bound- 
less sea — then,  when  this  rolling  orb,  which 
on  the  day  of  its  creation  looked  fair  and  beau- 
teous among  the  morning  stars,  had  been 
transformed  into  a  wandering  beacon  of  al- 
might}^  wrath — there  was  left  one  memento  of 
lingering  mercy,  one  solitary  testimonial  that 
Jehovah's  presence  and  favor  were  not  clean 
gone  for  ever  ;  for  the  ark  floated  upon  the 
face  of  the  waters.  Terrible  as  was  the  spec- 
tacle which  the  deluged  globe  presented  of 
Grod's  vengeance,  still  the  storm-proof  ark 
which  sheltered  the  patriarch  proclaimed  the 
precious  truth  that  there  was  one  spot  left 
where  God  appeared  in  mercy,  one  place  of 
refuge  and  security  for  those  who  would  em- 
brace it,  one  point  where  hope  gleamed  over 
the  future,  and  where  God  delighted  to  bo 
gracious. 

The  ark  was  the  symbol  of  that  more  glc- 


THE  RAVEN  AND  THE  DOVE.  123 

rious  Ark  of  safety  provided  for  lost  men  in 
the  salvation  of  Jesus  Christ.  Out  of  Christ 
the  world  is  dark  and  stormy,  and  God  is  a 
consuming  fire.  On  the  tempestuous  ocean  of 
guilt  we  are  tossed  to  and  fro,  and  no  bright 
isles  of  innocence  lift  their  heads  along  the 
horizon  and  invite  us  to  their  secure  retreats. 
The  salvation  scheme  of  Jesus  Christ  is  the 
only  refuge.  Here  alone  God  is  seen  hover- 
ing over  the  waters,  and  speaking  of  reconcil- 
iation and  fellowship.  Nowhere  else  has  he 
offered  to  us  a  shelter  ;  but  to  this  God-pro- 
vided Ark  we  are  bidden  to  flee  for  refuge, 
which  is  amply  furnished  against  every  emer- 
gency, and  which  will  safely  bear  us  up . 
through  the  floods  of  temptation  and  the  bil- 
lows of  death,  and  finally  bring  us  to  the 
haven  of  rest  beyond  the  grave. 

To  its  sacred  enclosure  we  are  invited,  as 
the  last  spot  where  the  soul  can  find  its  recon- 
ciled God.  Outside  the  elements  are  raging, 
the  night  of  guilt  is  brooding,  the  thunders  of 
Sinai  are  muttering,  and  the  dun-colored  sky 
is  lurid  with  the  flashes  of  impending  wrath  ; 
within  is  the  presence  of  God,  the  assurance 


124  BIBLE  EMBLEMS. 

of  peace,  and  the  hope  of  heaven.  Over  the 
wastes  of  a  fallen  and  sin-ruined  world  ap- 
pears the  salvation  of  Jesus  Christ  like  the 
ark  of  the  patriarch  riding  out  the  storms  of 
the  deluge.  Here  Grod  is  dwelling  with  men. 
Here  is  rest  to  the  storm-driven  soul.  Here 
its  guilt  and  alienation  are  put  away  from  it, 
and  it  no  longer  lives  without  Grod  and  with- 
out hope.  We  have  then  discovered,  in  the 
ark  which  God  directed  Noah  to  build  for  the 
saving  of  himself  and  his  family,  a  type  of 
Christ  and  his  salvation. 

Let  me  now  ask  you  to  advance  a  step, 
and  contemplate  in  the  raven  and  the  dove  a 
representation  of  two  o])])osite  descriptions  of 
human  character.  The  one,  that  which  finds 
no  enjoyment  in  the  presence  and  favor  of 
Christ,  and  sees  and  feels  no  necessity  for  the 
provisions  of  salvation  which  are  made  in  him  ; 
the  other,  that  which  is  ever  turning  from  the 
supports  of  this  world  and  its  delusive  prom- 
ises to  seek  its  refuge  and  its  resting-place  in 
the  presence  of  Christ  and  the  favor  of  God, 
which  flies  to  the  hope  set  before  it  in  the 
gospel,  and  nestles  securely  in  the  bosom  of 


THE  RAYEN  AND  THE  DOVE.  125 

the  Saviour.  The&e  two  characters  are  the 
ungodly  and  the  Christian — the  children  of 
this  world  and  the  children  of  God — differing 
in  their  tastes  and  habits  and  conduct  from 
each  other  as  the  raven  differs  from  the  dove. 

The  ark  where  God  and  the  jjatriarch 
dwelt  together  was  no  welcome  retreat  for  the 
raven.  Though  it  had  saved  the  wild  bird 
from  inevitable  destruction,  and  for  many  a 
weary  day  had  carried  it  safely  above  the  an- 
gry flood,  still  in  the  society  which  it  afforded 
or  the  associations  which  it  furnished  there 
was  naught  that  w^as  congenial  to  its  untamed 
nature  ;  but  preferring  to  roam  unprotected, 
even  amid  solitude  and  gloom,  it  instinctively 
seized  upon  the  first  opportunity  to  escape 
what  was  indeed  its  friendly  asylum,  but  which 
appeared  to  it  only  a  prison-house.  On  the 
threshold  of  the  open  window  the  raven  flap- 
ped its  wings  and  soared  away.  Farewell  to 
the  ark,  screamed  the  wild  bird  in  the  air, 
while  the  good  old  patriarch  stood  for  a  mo- 
ment to  watch  its  flight. 

Though  the  scene  without  was  one  of  un- 
bounded desolation,  where  the  storm  clouds 


126  BIBLE  EMBLEMS. 

revelled  and  the  fierce  winds  ble^y  and  dashed 
the  dark-crested  waves  madly  against  the  sky ; 
though  the  fields  where  it  once  fed,  and  the 
tall  trees  Avhere  it  was  wont  to  build  its  nest 
were  buried  many  a  fathom  deep  beneath  the 
floods,  and  all  that  was  once  fair  and  beautiful 
on  earth  was  gone,  still  the  bird  of  storm 
turned  not  homeward  to  the  quiet  ark  ;  still 
in  vain  the  patriarch  opened  again  and  again 
the  window,  and  leaned  upon  the  casement 
long  and  anxiously,  to  look  out  for  the  absent 
messenger.  The  bird  would  not  come  back. 
The  sun  goes  down  in  clouds,  and  night  set- 
tles slowly  on  the  deep,  but  no  return.  The 
cravings  of  hunger  are  felt,  but  the  carnivo- 
rous rover  despises  the  well-stored  granaries 
of  the  ark,  and  makes  its  evening  meal  out  of 
the  carcasses  that  drift  upon  the  waters. 
Perched  upon  some  floating  ruin,  it  croaks 
out  its  hoarse  requiem  over  the  sepulchres  of 
the  unnumbered  dead,  and  sleeps  without  a 
dream  of  the  far-off  ark. 

Look  yonder  at  that  kaven,  and  behold  an 
emblem  of  lost  and  straying  man  without  God 
in  the  world.     No  truth  is  more  universallj^ 


THE  EAVEN  AND  THE  DOVE.    127 

certain,  than  that  man's  real  happiness  and 
welfare  is  to  be  sought  only  in  the  smile  and 
favor  of  his  Grod.  The  more  the  human  soul 
is  brought  into  unison  with  its  Maker — the 
nearer  it  advances  to  Deity — the  more  im- 
mediately it  feels  the  presence  of  God  and 
draws  its,  supplies  from  him,  the  more  sure  is 
its  present  peace  and  its  future  bliss.  It  was 
once  happy  in  this  condition.  Adam  and  God 
were  friends.  The  primary  effect  of  sin  has 
ever  been  to  separate  man  from  God.  The 
example  of  our  first  parents  in  hiding  them- 
selves among  the  trees  of  the  garden,  from  the 
voice  of  the  Lord,  is  an  example  which  has 
been  imitated  by  all  the  generations  of  their 
descendants.  But  the  intervening  distance 
between  us  and  God  has  been  surmounted  by 
the  Mediator.  The  fearful  chasm  has  been 
spanned,  and  God  now  draws  nigh  unto  us  in 
the  gospel  of  his  Son,  and  invites  us  to  draw 
nigh  to  him.  Here,  in  the  plan  of  salvation, 
he  bids  us  accept  of  his  grace.  Here  is  the 
ark  of  safety,  where  no  thunderbolts  of  his 
wrath  will  strike  us,  but  where  we  may  rest 
securely  from  the  storms  of  the  present  life, 


128  BIBLE  EMBLEMS. 

and  the  retributions  of  the  coming  one.  Here 
we  are  told  to  flee  for  refuge  and  hope.  And 
once  sheltered  in  this  ark  of  salvation,  we  may 
have  Grod  our  friend,  and  Jesus  our  Saviour. 
An  open  door  is  set  before  us,  and  the  invita- 
tion given,  "  Come  thou  and  all  thy  house  into 
the  ark." 

But  carnal  man  prefers  to  roam.  Tossed 
upon  the  troubled  waters  of  life,  where  all  is 
danger  and  uncertainty,  he  still  persists  in 
neglecting  the  great  salvation,  and  like  the 
raven,  flies  to  and  fro  in  search  of  happiness 
and  safety.  Life,  to  men  without  God,  is  but  a 
chartless  ocean,  over  which  they  course  their 
way  amid  floating  wrecks  and  ruins,  vainly 
bent  on  satisfying  the  soul.  High  on  the 
waters  rides  the  ark  of  mercy,  and  the  voice 
of  God  is  heard  inviting  them  to  enter.  But 
though  the  skies  of  life  are  so  changing,  and 
its  waters  so  dark  and  troubled,  that  they  oft- 
times  feel  the  need  of  better  resources,  still 
they  look  not  to  the  gospel,  but  toil  and  fly 
from  one  to  another  quarter,  crying,  Who  will 
show  us  any  good?  They  want  nothing  to  do 
with  God.    They  care  not  for  his  favor.    They 


THE  RAVEN  AND  THE  DOVE.  129 

prefer  to  live  as  far  away  as  possible,  and  seek 
all  their  support  amid  the  resources  of  the 
world. 

Look  at  the  sceptic,  who,  giving  himself 
over  to  the  dominion  of  infidelity,  would  blot  out 
eternity  from  the  future,  and  would  repudiate 
the  very  being  and  the  presence  of  the  Al- 
mighty. As  he  travels  through  life  away  from 
God,  and  with  no  hope  for  the  future  ;  as  im- 
mortality is  to  him  a  blank,  and  the  world 
naught  but  chaos  over  which  destiny  and 
chance  preside,  and  death  is  an  eternal  night, 
to  what  shall  we  liken  him,  but  to  the  raven, 
far  off  from  home,  flapping  its  wings  in  the 
empty  air  where  every  thing  that  once  breath- 
ed was  dead,  and  where  all  was  silence,  deso- 
lation, and  gloom. 

Watch  the  men  that  toil  for  the  riches  of 
this  world,  who  day  by  day  ply  their  exhausting 
labors,  and  nightly  dream  of  treasure  heaps 
and  gold,  while  God  is  put  far  from  their  every 
thought,  and  the  gospel  is  neglected,  and  eter- 
nity thrust  away  from  them,  and  the  soul  is 
left  to  glean  its  only  comforts  amid  the  per- 
ishable and  fading  possessions  of  earth,  like 

G* 


130  BIBLE  EMBLEMS. 

the  wandering  bird  scouring  the  unbroken 
main,  and  seeking  its  abiding  place  among  the 
floating  wrecks  of  ruined  palaces  of  bygone 
splendor. 

Or  what  shall  we  say  of  those  who  banish 
from  their  minds  the  thoughts  of  God,  and  live 
only  in  the  round  of  sensual  indulgences, 
prostituting  their  every  faculty  to  the  service 
of  the  basest  appetites,  mid  giving  an  un- 
bridled rein  to  sensual  propensities  ?  Where 
shall  we  find  their  prototype,  but  in  the  bird 
of  prey  that  loved  to  breathe  the  putrid  air, 
and  gorge  its  appetite  upon  the  carcasses  which 
the  waves  washed  up. 

In  short,  differ  as  men  may  in  their  indi- 
vidual tastes  and  habits,  there  is  this  one 
prominent  characteristic  belonging  to  them 
all — an  utter  estrangement  from  God  and 
Christ  :  an  estrangement  so  inveterate,  that 
all  the  trials  and  afflictions  and  disap- 
pointments of  life  are  insufiicient  to  bring 
them  to  seek  security  in  him.  Like  the  wan- 
dering raven,  they  fly  from  one  to  another 
refuge  ;  "but  none  saith.  Where  is  God  my 
Maker,  that  giveth  songs  in  the  night  ?" 


THE  KAVEN  AND  THE  DOVE.  131 

We  turn  now  to  consider  the  opposite  de- 
scription of  character  which  is  symbolized  by 
the  DOVE,  which  found  no  rest  for  the  sole  of 
her  foot,  and  hastened  back  to  the  ark. 

It-  is  the  Christian  who  has  been  brought 
near  to  God,  and  lives  in  the  enjoyment  of  his 
presence.  Once,  like  the  raven,  he  loved  to 
wander,  and  with  the  ungodly  around  him,  he 
careered  his  way  without  Grod,  and  chased  to 
and  fro  the  vanities  of  this  world.  But  by 
the  regenerating  grace  of  God,  he  is  changed 
into  a  man  of  another  spirit.  The  alienation 
and  distance  between  him  and  God  have  been 
overcome,  and  he  now  finds  his  happiness  in 
the  felt  presence  and  communion  of  that  God 
from  whom  he  has  so  long  turned  away. 

'Tis  the  peculiar  characteristic  of  the  Chris- 
tian, that  he  seeks,  in  the  favor  and  presence 
of  God,  those  delights  which  the  ungodly 
strive  for  in  vain  among  the  objects  of  the 
world.  He  differs  from  them  in  his  tastes  and 
pursuits.  He  seeks  in  one  direction,  they  in 
another.  The  current  of  his  desires  is  so 
changed,  that  he  feels  estranged  where  they 
are  most  at  home.     What  they  most  value  he 


132  BIBLE  EMBLEMS. 

cares  but  little  for.  The  company  they  delight 
in,  he  has  no  real  sympathy  with.  He  sits 
not  in  the  seat  of  the  scorners,  but  his  delight 
is  in  the  law  of  the  Lord,  and  in  his  law  doth 
he  meditate  day  and  night. 

He  may  engage  in  the  pursuits  of  secular 
life ;  he  may  be  seen  in  the  places  of  business 
and  toil  and  enterprise,  and  bear  a  share  in 
the  rough  struggle  of  the  outdoor  world ;  yet 
his  chief  pleasure  is  not  found  amid  the  cares 
of  business  and  the  schemes  of  profit,  but  in 
the  fellowship  of  God  and  in  the  duties  of 
devotion.  Here  his  soul  abides  in  peace.  The 
service  of  Christ  is  congenial  to  his  spiritual 
nature.  His  better  thoughts  ever  dwell  upon 
the  unseen  and  eternal.  Business  and  care 
may  crowd  upon  him  through  the  day ;  but 
he  turns  his  footsteps  homeward  when  the 
sun  goes  down,  and  like  the  dove  returning  to 
the  ark,  he  seeks  communion  with  God  in 
the  meditations  of  the  closet.  It  is  to  him  a 
welcome  exchange  to  leave  the  bustling  com- 
panionship of  the  world  for  the  society  of  the 
Saviour.  While  the  ungodly  revel  amid  their 
tumultuous  gayeties,  he  finds  in  the  retire- 


THE  RAVEN  AND  THE  DOVE.  133 

merit  of  his  devotions  those  joys  that  a  stran- 
ger intermeddle th  not  with,  and  feels  that  as 
the  hart  panteth  after  the  water  brook,  so 
panteth  his  sonl  after  God.  While  tempta- 
tions thicken  around  him,  and  strange  voices 
are  calling  to  him  and  bidding  him  wander 
further  and  further  away,  he  still  finds  his 
only  security  in  the  presence  of  the  Saviour, 
and  flies  to  him  like  the  dove  to  the  arms  of 
the  patriarch. 

God  is  his  refuge  too  in  the  season  of 
affliction  and  trial.  Sometimes  the  world 
grows  doubly  dark,  and  crosses  and  disap- 
pointments overwhelm  his  soul ;  but  the  dove 
knows  where  to  turn  when  the  storm  rages, 
and  he  flies  for  support  and  consolation  to  the 
presence  of  the  Redeemer.  In  the  time  of 
trouble  God  will  hide  him  in  his  pavilion,  in 
the  secret  of  his  tabernacle  will  he  hide  him, 
till  these  calamities  be  overpast.  It  is  the 
prevailing  desire  of  the  Christian  to  seek  after 
God.  Afflictions,  crosses,  and  disappoint- 
ments all  drive  him  there.  Like  the  dove 
wandering  with  weary  wing  over  the  dark 
abyss,  he  finds  no  rest  for  the  sole  of  his  foot 


134  BIBLE  EMBLEMS. 

till  lie  betakes  himself  to  the  hiding-place  of 
Jesus,  and  reflects  how,  ere  long,  the  rough 
billows  of  life  will  be  passed,  and  he  shall  be 
safely  moored  in  the  calm  haven  of  eternit}^ 

Pause  here  a  moment,  and  reflect  upon 
the  radical  difference  between  a  true  Chris- 
tian and  a  worldling.  The  one  is  brought 
nigh  unto  God ;  the  other  is  without  God  in 
the  world.  In  the  prevailing  bent  and  pur- 
pose of  their  lives  they  are  opposites.  Their 
dispositions  lead  them  in  contrary  directions. 
The  providential  dealings  of  God  with  them 
produce  widely  different  results.  The  same 
storms  of  affliction  which  drive  the  Christian, 
like  the  dove,  homeward  to  his  refuge,  oft- 
times  tempt  the  ungodly  to  fly,  like  the  raven, 
further  and  further  from  the  Ark  of  safety. 
"The  wicked  will  not  seek  after  God." 

These  are  the  two  great  classes  of  human 
character  which  the  Bible  everywhere  distin- 
guishes. To  one  or  the  other  class  we  all 
belong.  We  may  multiply  our  distinctions 
between  men  as  we  please,  and  assign  to  one 
and  another  his  relative  position  in  the  scale 
of  human  excellence ;    but  at  the  last  there 


THE  RAVEN  AND  THE  DOVE.  135 

will  remain  but  one  broad  line  of  separation 
between  those  who  walk  with  God,  and  those 
who  know  him  not.  Tried  by  this  test,  where 
shall  we  be  found  ?  When  the  last  storm  of 
death  shall  gather,  and  the  world  be  swept 
away  from  us,  shall  we  be  borne  in  the  Ark 
of  safety  to  the  Ararat  mountains  of  the 
heavenly  land,  and  rest  beneath  the  effulgent 
bow  of  the  Redeemer's  glory  ;  or  shall  we  be 
driven  out  upon  the  shoreless  waters  of  an 
eternity  where  the  storms  never  cease  their 
fury,  and  where  the  blackness  of  darkness  for 
ever  broods  ? 

This  momentous  question  of  our  future 
state  is  being  settled  by  our  present  charac- 
ter. Are  you  living  now  in  the  fellowship 
and  favor  of  God  ?  We  are  told  of  the  patri- 
arch who  rode  out  the  deluge,  that  through  the 
long  previous  years  he  "walked  with  God.'^ 
Is  such  the  temper  of  your  soul  ?  Are  you  at 
home  with  Christ?  Is  God  the  portion  of 
your  spirit,  and  do  you  love  the  conscious- 
ness of  his  presence,  and  do  you  fly  to  him 
for  aid  ?  Can  you  live  here  within  his  cove- 
nant, and  conform  to  his  requirements,  and 


136  BIBLE  EMBLEMS. 

lay  hold  upon  his  promises  ?  Can  you  count 
all  things  but  loss  for  him,  and  give  up  the 
world  with  its  pleasures  and  its  charms  for 
the  society  and  the  service  of  the  Lord  Jesus  ? 
Or  do  you  prefer  to  live  a  stranger  to  Christ, 
and  a  worldling  in  your  desires  and  habits, 
without  a  shelter,  though  eternity  must  be  to 
you  a  state  of  exile  from  all  the  holy  and 
happy  family  of  Grod  ? 


THE  RAINBOW.  137 

VIII. 

I  DO  SET  MY  BOW  IN  THE  CLOUD,  AND  IT  SHALL 
BE  FOE  A  TOKEN  OF  A  COVENANT  BETWEEN  ME 
AND  THE  EAKTH.  AND  IT  SHALL  COBIE  TO 
PASS,  WHEN  I  BEING  A  CLOUD  OVEE  THE  EAETH, 
THAT  THE  BOW  SHALL  BE  SEEN  IN  THE  CLOUD. 
Gen.  9  :  13,  14. 

The  old  world  is  gone.  Its  teeming  popu- 
lation has  been  swept  away  by  the  besom  of 
Jehovah's  wrath.  The  earth  has  been  puri- 
fied by  the  terrible  baptism  of  water,  and 
refitted  to  be  the  dwelling-place  of  new  gen- 
erations. Noah  and  his  family  are  its  sole 
inheritors.  The  human  race  are  starting 
anew  as  it  were,  in  a  new  world. 

The  Almighty  signalized  this  grand  era  in 
the  world's  history  by  a  special  manifestation 
of  himself  to  Noah,  the  chief  representative  of 
the  future  generations.  He  entered  into  cov- 
enant with  him ;  he  gave  him  a  new  grant  of 
eminent  domain,  formally  installed  him  as  the 
rightful  possessor  of  the  earth,  and  bade  him 
repeople  it  and  rule  it. 


138  BIBLE  EMBLEMS. 

Most  cheering  must  have  been  such  tokens 
of  favor  and  regard  from  the  Almighty  to  that 
lone,  solitary  family  as  they  looked  over  an 
empty,  desolate  world. 

Although  they  were  saved,  yet  an  air  of 
deep  sadness  and  melancholy  must  have  rest- 
ed upon  every  thing  around  them.  The  rec- 
ollection of  those  awful  scenes  through  which 
they  had  passed  must  have  haunted  their 
thoughts,  and  troubled  their  slumbers  with 
frightful  dreams.  What  if  the  sun  shone 
again  in  beauty?  What  though  their  children 
should  multiply,  and  they  should  again  build 
cities,  and  repeople  its  desolate  territories  ? 
Would  not  the  storm  clouds  gather  again,  and 
the  race  be  swept  to  destruction  by  similar 
successive  judgments?  Ah,  would  they  not 
look  up  with  terror  every  time  the  heavens 
grew  dark,  and  fear  lest  the  world  should  be 
drowned  whenever  the  rain  descended  ? 

To  allay  all  such  apprehensions,  while  he 
commissioned  them  to  repossess  the  earth, 
Jehovah  assured  the  patriarch  that  the  deluge 
would  never  be  repeated.  He  kindly  con- 
descended to  enter  into  covenant  with  Noah, 


THE  EAINBOW.  139 

that  lie  and  his  posterity  need  have  no  fears 
of  a  second  deluge ;  and  promised  that  he 
would  never  do  what  he  had  done,  and  drown 
the  world.  The  text  declares  to  us  what  was 
the  outward  sign  or  token  of  this  covenant: 
"I  do  set  my  bow  in  the  cloud,  and  it  shall  be 
for  a  token  of  a  covenant  between  me  and  the 
earth.  And  it  shall  come  to  pass,  when  I 
bring  a  cloud  over  the  earth,  that  the  bow 
shall  be  seen  in  the  cloud." 

The  idea  that  the  rainbow  was  somethino- 
more  than  a  mere  natural  phenomenon,  that 
it  was  a  pledge  or  token  of  something  which 
God  had  promised  to  men,  is  preserved 
among  the  traditions  of  many  heathen  nations. 
Homer  distinctly  speaks  of  it  in  a  remarkable 
passage  in  the  Iliad,  where  he  describes  the 
glittering  armor  of  Agamemnon  as  reflecting 
various  lights,  like  colored  rainbows — 

"Jove's  wondrous  bow, 
Placed,  as  a  sign  to  man,  amid  the  skies." 

Before  considering  the  spiritual  signifi- 
cance of  this  symbol,  the  inquiry  naturally 
arises,  Was  the  rainbow  a  new  phenomenon  in 
the  natural  world,  seen  for  the  iirst  time  after 


140  BIBLE  EMBLEMS. 

the  deluge ;  or  had  it  been  a  familiar  sight  to 
the  antediluvians  ever  since  the  creation,  and 
only  selected  by  God  and  pointed  out  to  Noah 
as  a  memorial  of  His  promise  made  to  him  ? 

The  man  of  science  may  presume  to  decide 
this  question  very  easily  by  showing  that  the 
rainbow  is  no  supernatural  phenomenon,  but 
is  explained  on  the  simplest  principles  of 
natural  philosophy ;  that  it  is  produced  by 
the  refraction  of  the  sun's  rays  through  drops 
of  water  falling  from  the  clouds,  and  is  always 
seen  when  the  sun  and  the  clouds  come  into  a 
certain  relative  position  to  the  beholder ;  and 
therefore,  that  through  the  centuries  previous 
to  the  deluge,  mankind  must  many  a  time  have 
witnessed  the  same  beautiful  arch  spanning 
the  heavens,  and  wondered  at  its  variegated 
splendors. 

But  there  are  other  considerations  which 
have  inclined  learned  and  profound  scholars 
to  the  opinion  that  the  rainbow,  for  the  first 
time  mentioned  in  the  text,  was  indeed  new 
to  Noah  and  his  family,  and  that  the  genera- 
tions of  men  before  the  flood  never  gazed 
upon  such  a  sight. 


THE    EAINBOW.  141 

We  confess  a  strong  bias  to  this  latter  view. 
It  lends  peculiar  interest  and  significancy  to 
this  token.  It  is  the  sign  of  the  promise  that 
God  will  not  again  drown  the  world.  Clouds 
may  gather,  storms  rage,  torrents  roar,  but 
their  fury  shall  be  stayed  ;  and  on  the  spent  and 
receding  clouds  shall  be  hung  the  sun-lit  bow, 
and  from  every  tint  and  hue  of  its  gorgeous 
drapery  shall  come  whisperings  of  assurance 
to  mortals  who  gaze  upon  it,  that  mercy  tri- 
umphs over  judgment. 

"I  will  set  my  bow  in  the  cloud,"  says 
Jehovah.  There,  in  the  midst  of  the  very 
elements  which  have  caused  alarm  ;  there, 
where  the  lightnings  flashed  and  the  thunders 
pealed,  and  wrath  and  darkness  gloamed  over- 
head, there  will  I  write  my  covenant  in  lines 
of  beauty,  and  you  and  your  posterity  shall 
read  it  and  rejoice. 

But  we  need  not  stop  with  interpreting 
this  symbol  as  a  pledge  against  a  mere  physi- 
cal overthrow  of  the  world  by  water. 

We  seek  for  a  deeper  spiritual  significance 
in  it.  Although  in  its  primary  application  it  was 
a  sign  of  God's  covenant  with  Noah,  it  leads 


142  BIBLE  EMBLEMS. 

our  minds  forward  to  a  more  perfect  covenant, 
a  covenant  of  grace,  in  which  are  contained  the 
promises  of  God  which  shield  his  people  from 
all  spiritual  evils  which  threaten  them.   . 

The  import  of  the  rainbow  in  its  spiritual 
signification  is  worthy  of  special  notice.  We 
do  not  explain  it  so  generally  as  some  who 
regard  it  as  a  symbol  of  God's  willingness  to 
receive  men  into  favor  again,  or  that  it  only 
indicates  the  Almighty's  faithfulness  in  fulfil- 
ling his  promises.  We  interpret  it  more  spe- 
cially as  a  symbol  of  divine  protection  to 
God's  people  from  imminent  and  threatening 
dangers- — that  protection  pledged  in  the  cove- 
nant of  grace  in  Christ  Jesus  to  those  who 
have  fled  for  refuge  to  him.  Such  seems  to 
be  the  idea  conveyed  by  it  in  the  vision  of 
Ezekiel,  where  he  speaks  of  what  he  saw  over 
the  throne  above  the  heavens  "as  the  appear- 
ance of  the  bow  that  is  in  the  cloud  in  the  day 
of  rain."  A  similar  sight  was  enjoyed  by 
John  in  Patmos,  where  in  vision  he  beheld 
the  throne  in  heaven :  "And  there  was  a  rain- 
bow round  about  the  throne,  in  sight  like  unto 
an  emerald." 


THE  KAINBOW.  143 

These  references  to  the  rainbow  justify 
us  in  interpreting  it  as  a  symbol  of  grace 
returning  after  judgments  ;  a  pledge  of  Grod's 
promise  to  stay  the  course  of  vengeance,  to 
limit  threatening  evils  that  they  shall  not  de- 
stroy, to  arrest  impending  dangers,  and  suc- 
cor his  people  when  they  are  most  exposed 
to  destruction. 

The  bow  in  the  cloud  then  is  not  a  mere 
sign  of  Grod's  fidelity  to  his  promises  in  gen- 
eral, but  a  particular  token  of  his  grace  nigh 
at  hand  in  emergencies,  a  sign  for  the  hour  of 
trouble  and  distress  and  alarm,  a  token  of 
grace — not  when  the  sky  is  clear,  but  when 
the  heavens  frown,  when  fear  comes  to  the 
soul  and  it  looks  anxiously  round  for  help. 
As  a  physical  phenomenon  it  had  this  sig- 
nificancy.  God  set  it  in  the  cloud.  It  was 
brought  forth  only  in  the  darkened  heavens. 
It  was  nursed  and  cradled  in  the  storm. 

When  therefore,  at  summer's  sunset,  I 
gaze  upon  the  beautiful  iris  arching  the  east- 
ern horizon  and  resting  on  its  dark  back- 
ground of  clouds,  my  thoughts  go  out  beyond 
the  covenant  of  Noah  to  a  richer  covenant  of 


IM  BIBLE  EMBLEMS. 

grace,  and  I  read  in  its  gorgeous  colorings  a 
pledge  of  those  provisions  against  spiritual 
dangers  made  in  the  mediatorial  work  of 
Jesus  Christ.  While  the  physical  eye  is 
delighted  with  the  beauteous  spectacle  in  the 
lower  heavens,  faith  soars  upward  and  sees 
around  the  throne  of  the  Almighty's  glory  a 
brighter  bow  set  there  through  the  mediation 
of  the  incarnate  Son.  It  is  the  pledge  and 
token  of  grace  to  sinners.  It  is  the  sign  of 
the  covenant  of  redemption. 

When,  upon  the  apostasy  of  man,  the 
heavens  gathered  blackness  and  the  clouds 
of  divine  wrath  swept  overhead,  portending 
a  deluge  of  divine  justice ;  when  the  guilt  of 
our  transgressions  left  us  with  no  covering 
from  the  eternal  storm,  the  eternal  God  placed 
himself  between  us  and  hell,  and  by  his  own 
sacrifice  upon  the  cross  drew  upon  himself 
those  magazines  of  vengeance.  The  divine 
law  was  satisfied  in  his  atonement ;  the  clouds 
broke  and  scattered  around  the  Almighty's 
throne.  Light  streamed  athwart  the  gloom, 
and  the  Sun  of  righteousness,  with  healing  in 
his  beams,  threw  out  its  rays  upon  the  retir- 


THE  EAINBOW.  115 

ing  storm,  and  arched  the  clouds  of  justice 
with  the  brilliant  bow  of  peace  and  recon- 
ciliation. Every  rainbow  painted  in  the  natu- 
ral heavens  points  us  to  what  Christ  has  done 
in  the  spiritual  world.  The  physical  eyeball 
sees  the  one,  faith  gazes  upon  the  other.  Both 
are  associated  with  the  idea  of  danger,  both 
bespeak  security  and  deliverance. 

You  perceive  then  the  spiritual  lesson 
conveyed  to  us  by  the  rainbow  in  the  clouds. 
It  tells  of  God's  covenant  of  grace  with  his 
people,  and  the  promises  under  that  covenant 
of  safety  in  the  midst  of  fears. 

How  adapted  is  this  lesson  to  the  condi- 
tion of  believers  in  their  present  state.  Oh, 
what  could  faith  do  without  the  bow  in  this 
stormy,  troubled  world  ?  How  many  are  the 
clouds  which  darken  the  believer's  way!  But 
God  has  set  his  bow  in  every  one  of  them — 
his  pledge  of  deMverance  and  support. 

Sometimes  the  dark  cloud  of  his  own 
transgressions  settles  terribly  upon  the  Chris- 
tian's soul.  The  convictions  of  his  heinous 
guilt  almost  drive  him  to  despair.  He  asks 
himself,  How  can  mercy  reach  so  vile  a  sin- 


ljl>>1e  Embleiiis. 


146  BIBLE  EMBLEMS. 

ner?  how  can  such  iniquity  as  mine  be  par- 
doned ?  Yainlj  does  he  look  within  himself 
for  any  thing  to  hope  for.  Ashamed  and 
speechless,  he  has  no  satisfaction  for  the  law's 
demands.  That  law  condemns  him,  conscience 
condemns  him  ;  but  faith  discovers  deliverance 
in  the  atonement  of  the  Lord  Jesus.  The  cov- 
enant breaks  upon  his  soul — his  Saviour  has 
died  for  him.  His  guilt  is  fully  atoned  for ; 
and  there  is  the  bow  of  the  covenant  prom- 
ises lighting  up  the  cloud.  "I  will  set  my 
bow  in  the  cloud/'  says  God,  and  when  Sinai 
thunders  in  the  soul  I  will  arch  its  summit 
with  the  iris  from  the  cross. 

Again,  how  do  the  clouds  of  temptation 
sometimes  thicken  over  the  Christian's  way — 
temptations  from  within  and  without.  And 
what  discouragements  press  upon  him  from 
the  rising  corruptions  of  his  heart  and  the 
onsets  of  the  world.  How  often  does  he  groan 
under  his  own  weakness,  and  ask,  Can  such  a 
one  ever  get  through  to  heaven  ?  But  lo,  in 
the  covenant  there  are  promises  exactly  meet 
for  his  condition,  that  he  shall  be  held  up  to 
the    end  ;    and    faith    discovers   bows   in   all 


THE  EAINBOW.  147 

these  clouds,  which  whisper  to  him  of  final 
triumph. 

In  those  clouds  of  temporal  disappointment 
which  frequently  overshadow  him,  marked  by 
the  failure  of  business  enterprises,  want  of 
success  in  one  and  another  undertaking,  and 
which  doom  him  to  the  lot  of  toil  and  poverty — 
in  those  clouds  which  stamp  the  seal  of  failure 
upon  his  mere  earthly  life,  God  sets  his  bow 
to  comfort  all  his  people.  It  is  the  promised 
inheritance  of  heaven ;  the  recompense  of  the 
reward — the  treasures  which  wax  not  old. 
Here  is  the  Christian's  comfort  under  the  re- 
verses of  earthly  fortune,  and  the  clouds  soften 
and  break  while  faith  gazes  upon  the  bow  above 
them. 

When  life's  blackest  clouds  gather,  in 
the  forms  of  bereavement  and  death,  there 
are  promises  enough  in  the  covenant  to  gild 
them  all.  "It  shall  come  to  pass  when  I 
bring  a  cloud  over  the  earth,  that  the  bow 
shall  be  seen  in  the  cloud."  This  is  God's 
covenant  promise  to  his  people.  And  would 
you  know  how  faithfully  he  keeps  it,  contem- 
plate the  experience  of  God's  true  people  in 


148  BIBLE  EMBLEMS. 

trials,  when  the  world  was  dim  with  shadows. 
Call  to  mind  your  own  experience,  faithful 
one.  Did  you  not  find  treasured  in  the  prom- 
ises of  grace  such  comforts  as  you  never  knew 
before — a  power  in  prayer,  a  drawing  near 
to  Christ,  a  witness  of  the  Spirit — all  pro- 
ducing a  peace  and  resignation  which  kept 
you  from  despair? 

In  all  this  discipline  of  trials,  God  reveals 
his  resources  to  his  people  ;  and  in  the  abun- 
dant consolations  provided  for  them,  and 
which  Christian  faith  appropriates,  in  the 
strength  given  in  trials,  in  the  clear  shining 
of  the  promises  athwart  the  clouds  of  adver- 
sity, they  discover  the  beautiful  significancy 
and  the  actual  fulfilment  of  Jehovah's  pledge 
and  token  to  the  patriarch,  that  he  would  set 
his  bow  in  the  cloud,  and  when  he  should 
bring  a  cloud  over  the  earth,  the  bow  should 
be  seen  in  the  cloud. 

Have  you,  my  friend,  a  vital  interest  in 
that  covenant  of  grace,  which  arches  life's 
stormiest  days  with  the  bow  of  peace,  and 
contains  the  pledge  of  salvation  in  the  future 
life  ?     These  blessings  are  covenant  blessings. 


THE  RAINBOW.  149 

They  come  not  to  us  naturally,  as  a  matter  of 
course.  They  are  secured  only  by  a  special 
stipulation — an  arrangement  which  God  has 
made  through  Jesus  Christ,  as  a  Saviour  and 
a  Mediator.  They  belong  to  us  only  by  faith 
in  Him  who  purchased  them.  Have  you  ac- 
cepted the  conditions  of  grace :  repented, 
sought  forgiveness,  given  your  heart  to  God, 
solemnly  embraced  the  covenant?  Only  by 
so  doing  can  you  enjoy  the  benefits.  Only 
by  resting  under  the  everlasting  covenant  can 
you  look  up  and  see  the  bow. 

Ah,  you  may  stubbornly  persist  in  impeni- 
tence, but  you  will  find  dark  days  ere  long. 
Ere  life  be  through,  the  skies  will  grow  dark 
and  troubled.  Clouds  of  divine  wrath  will 
hang  overhead.  Clouds  black  as  those  which 
gloomed  on  Sinai's  summit,  will  marshal  their 
fearful  elements,  and  fill  you  with  alarm. 
Persist  in  impenitence,  and  you  will  hear 
naught  from  them  but  thunder- voices  of  a  vio- 
lated law,  and  see  naught  but  vivid  flashes 
of  retributive  justice.  No  promises  of  de- 
liverance fringe  their  edges  with  a  thread  of 
silver  light ;  no  sunshine  of  hope  breaks  be- 


150  BIBLE  EMBLEMS. 

tween  them  to  scatter  them ;  no  bright  bow 
of  safety  spans  the  firmament,  and  publishes 
Jehovah's  pledge  of  reconciliation.  Outside 
the  covenant  they  are  clouds  of  wrath,  por- 
tending an  eternal  deluge  of  fiery  indigna- 
tion which  shall  devour  the  adversaries  of 
God.  Fly  then  for  refuge ;  fly  to  the  shelter 
of  the  covenant.  Come  to  Christ  Jesus  for 
salvation.  Come  before  the  storm  breaks  in 
fury.  Come  where  you  can  stand  and  see 
the  bow  when  life's  tempests  sweep ;  when  the 
heavens  are  dark ;  when  the  night  of  death 
settles. 


THE  SMOKING  FURNACE.  151 

IX. 

TH^  Imahiug  Fttruac?  and  iBurniug  |aw^* 

AND  IT  CAME  TO  PASS,  THAT  WHEN  THE  SUN  WENT 
DOWN,  AND  IT  WAS  DARK,  BEHOLD  A  SMOKING 
FURNACE,  AND  A  BURNING  LAMP  THAT  PASSED 
BETWEEN  THOSE  PIECES.    Gex.  15:  17, 

The  scene  here  described  between  Jeho- 
vah and  the  patriarch  is  one  of  a\\M  and 
mysterious  interest.  Long  ago,  w  hen  he  came 
out  of  Ur  of  the  Chaldees,  God  promised 
blessings  to  Abram  and  his  posterity.  But 
as  yet  there  w^ere  no  signs  of  the  fulfilment. 
Many  years  had  since  rolled  by,  years  of  fluc- 
tuations and  trials.  The  stirring  events  of  the 
war  of  the  four  kings  and  the  deliverance  of 
Lot  were  brought  to  a  close  ;  and  Abram 
had  once  more  retired  to  a  quiet  pastoral  life, 
rich,  honored,  powerful  among  the  surround- 
ing tribes. 

But  though  he  had  grown  great,  there  was 
one  corroding  care  wdiich  preyed  upon  his 
heart.  Ah,  what  condition  of  human  life  is 
there,  which  has  not  its  secret  sorrow^?  What 
house  so  bright  as  never  to  have  a  shadow 


152  BIBLE   EMBLEMS. 

across  its  hearth?  Abram  was  treading  along 
the  vale  of  years,  childless  and  a  stranger. 
Eliezer  of  Damascus  seemed  likely  to  inherit 
his  vast  possessions. 

At  this  period,  when  Abram's  anxiety 
deepened,  and  hope  began  to  grow  impatient, 
God  appeared  again  to  him  in  vision,  and  re- 
newed his  covenant  promises.  And  in  answer 
to  the  patriarch's  request  for  some  outward 
sign  or  ratification,  the  Most  High  directed 
him  to  slay  a  heifer,  a  she-goat,  and  a  ram, 
and  divide  the  parts,  and  set  them  the  one 
over  against  the  other,  that  one  might  pass 
between  the  parts. 

In  ancient  times  the  ratification  of  cove- 
nants was  attended  by  the  most  solemn  rites, 
in  which  the  contracting  parties  participated. 
In  the  34th  chapter  of  Jeremiah  there  is  an 
explicit  reference  to  a  ceremony  like  the  one 
here  described:  "And  I  will  give  tlie  men 
that  have  transgressed  my  covenant,  which 
have  not  performed  the  words  of  the  covenant 
which  they  made  before  me,  when  they  cut  the 
calf  in  twain  and  passed  between  the  parts 
thereof — the  princes  of  Judah,  and  the  prin- 


THE  SMOKING  FUENACE.  153 

ces  of  Jerusalem,  the  eunuchs,  and  the  priests, 
and  all  the  people  of  the  land,  which  passed 
between  the  parts  of  the  calf — I  will  even 
give  them  into  the  hand  of  their  enemies." 
In  these  solemnities  the  contracting  party  or 
parties  passed  between  the  parts  of  the  slain 
victim,  in  token  of  their  full  assent  to  the  stip- 
ulations made,  imprecating  upon  themselves 
a  most  bitter  curse  if  they  should  violate 
them.  The  ceremony  was  of  the  nature  of  a 
most  solemn  oath. 

Nor  was  it  confined  to  the  Israelitish  na- 
tion alone,  but  similar  rites  were  observed 
among  other  people.  In  the  third  Book  of 
the  Iliad,  Homer  describes  the  solemn  ratifi- 
cation of  the  covenant  between  the  Greeks  and 
the  Trojans,  according  to  the  terms  of  which 
Menelaus  and  Paris  were  to  determine  the 
great  quarrel  between  them  in  single  combat. 
Victims  were  slain,  their  heads  distributed 
among  the  chiefs  of  the  hostile  parties,  their 
palpitating  limbs  placed  opposite  to  each  other 
on  the  ground,  while  the  officiating  priest  ut- 
tered a  prayer  to  Jupiter,  accompanied  by  a 
most  awful  imprecation  upon  any  one  who 

7* 


154  BIBLE  EMBLEMS. 

should  break  the  solemn  oath.  Livy  also,  the 
Eoman  historian,  records  a  like  solemnity  on 
the  occasion  when  the  Eoman  and  Alban  na- 
tion agreed  to  settle  their  contest  by  the  com- 
bat of  the  three  Horatii  and  the  three  Curia- 
tii.  Then  too  the  Eoman  priest  slew  the 
victim,  and  called  Jupiter  to  witness  their 
vows,  and  strike  the  violator  as  he  struck  the 
victim. 

In  this  fifteenth  chapter  of  Genesis,  the 
sacred  writer  describes"^  a  sacred  institution, 
which  Homer,  a  thousand  years  later,  found 
among  the  Greeks ;  and  the  Eoman  historian, 
still  later,  records  as  in  use  among  his  coun- 
trymen. The  intent,  or  meaning  of  the  solem- 
nity, was  evident.  Abram  well  understood  it ; 
for  without  any  particular  instruction  record- 
ed, he  prepared  the  sacrifice. 

It  must  have  been  a  day  of  overwhelming 
interest  to  the  patriarch.  Early  in  the  morn- 
ing God  directed  him  to  make  his  prepara- 
tions. He  obeyed  with  promptness,  and  slew 
the  animals,  and  arranged  their  parts  upon 
the  ground.  Having  passed  between  them 
himself,  thus  acknowledging  his  obligations  in 


THE  SMOKING  FURNACE.  155 

the  covenant,  he  sat  down  alone  to  wait  for 
Jehovah  to  signify  his  presence.  What 
strange,  unearthly  thoughts  revolved  in  his 
anxious  mind !  What  a  condition  for  a  crea- 
ture to  be  in — a  lonely  man  watching  for  God 
to  come ! 

The  day  wore  by ;  the  sun  was  far  down 
the  west ;  the  shadows  were  deepening  on  the 
earth :  the  weary  patriarch  dropped  his  head 
upon  his  breast,  and  slept.  A  horror  of  great 
darkness  fell  upon  him ;  and  then  came  a 
vision  and  a  voice,  which  revealed  to  him  the 
future.  When  this  had  passed,  night  had  set 
in ;  and  in  the  darkness  the  weary  watcher 
waited,  near  the  limbs  of  his  slain  victims,  for 
Jehovah  to  reveal  his  presence  and  seal  his 
promises,  till  at  length,  through  the  thicken- 
ing gloom  and  spectral  silence,  the  Shechinah 
is  discovered,  moving  in  awful  majesty  near 
the  sacrifice.  A  smoking  furnace  and  a  burn- 
ing lamp  passed  between  those  pieces. 

Abram  understood  it  all :  God's  visible 
presence  was  before  him ;  Jehovah  had  rati- 
fied his  covenant;  the  deed  was  done.  The 
patriarch  was  satisfied.     He  had  not  been  im- 


156  BIBLE  EMBLEMS. 

posed  upon  by  his  fancy;  he  had  not  been 
deceived  by  some  ignis  fatuus.  It  was  Jeho- 
vah's presence  he  had  looked  upon;  it  was 
Jehovah's  own  doings,  making  his  covenant 
sure  to  him. 

Yet  all  he  saw  was  a  smoking  furnace  and 
a  burning  lamp  pass  between  the  pieces.  He 
heard  no  voice ;  he  saw  no  living  personal 
form :  but  that  appearance  before  him  Avas 
Jehovah's  sign.  He  doubted  not  a  moment; 
he  asked  for  nothing  more.  It  is  evident  that 
the  manner  in  which  Grod  signified  his  pres- 
ence on  this  occasion  had  a  peculiar  signifi- 
cance in  it,  that  there  was  a  peculiar  fitness 
in  the  form  which  he  assumed — ct  smokiiig  fur- 
nace and  a  burning  lamp — rather  than  some 
other  visible  form. 

We  believe  that  these  signs  indicated  not 
only  that  Jehovah  was  there,  but  who  that 
Jehovah  was.  They  exhibit  God  as  hiding^ 
and  yet  revealing  himself.  The  smoking  fur- 
nace, dimly  visible,  and  followed  by  the 
burning  Jamp,  presents  the  side  which  the 
Almighty  turns  toAvards  us,  marked  by  oh- 
SGurity,  and  light.     The  Most  High  is  known, 


THE  SMOKING  FUENACE.  157 

and  yet  unknown ;   revealed  to  us,  and  yet 
concealed. 

And  we  believe  that  a  correct  view  of  God, 
as  exhibited  to  us  in  his  word  and  providence, 
will  correspond  with  the  view  which  the  patri- 
arch had  of  him  in  the  loneliness  and  darkness 
of  that  night,  when  He  sealed  His  covenant 
with  him. 

We  hold  that  in  the  goings  forth  of  his  prov- 
idential government  for  thousands  of  years, 
and  in  the  utterance  of  his  word,  there  are  the 
same  traces  of  light  and  obscurity,  of  conceal- 
ment and  illumination,  which  were  symbolized 
to  Abram ;  and  the  same  God  who  passed  be- 
tween the  pieces  of  his  sacrifice  under  the  form 
of  a  smoking  furnace  and  a  burning  lamp,  is 
still  passing  before  us  all  in  a  like  manner. 

Such  is  the  Almighty  whenever  he  turns 
himself  towards  us.  And  while  I  gaze  with 
the  patriarch  upon  the  awful  solemnities  of 
that  hour,  that  smoking  furnace  and  burning 
lamp  seem  to  move,  not  only  across  that  spot, 
but  over  the  ages  and  the  world,  and  indicate 
the  presence  and  the  doings  of  God  in  all  the 
conduct  of  his  government. 


158  BIBLE   EMBLEMS. 

Turn  first  to  the  written  revelation  which  he 
has  made  to  us  through  prophet  and  evangel- 
ist. In  the  very  first  promise  made  to  man 
after  the  fall,  so  dim  yet  cheering,  did  he  not 
pass  before  Adam  much  as  he  did  before  the 
patriarch?  In  that  promise  of  the  seed  of  the 
woman  bruising  the  serpent's  head,  so  vague, 
so  indefinite  and  obscure,  there  seems  at  first 
only  the  smoking  furnace ;  but  while  we 
steadily  look  at  it,  it  brightens  into  a  burning 
lamp,  which  beckons  faith  to  look  down  the 
future  and  hope  for  deliverance  from  the 
curse. 

In  all  that  God  has  revealed  of  himself 
and  his  purposes  in  his  word,  he  passes  before 
us  in  mystery  as  well  as  light.  He  lifts  the 
veil  but  a  little  way ;  he  allows  us  to  see  but 
a  part  of  his  plans  and  doings. 

The  prophetic  parts  of  the  Old  Testament 
Scriptures  illustrate  this  blending  of  obscurity 
and  light.  The  predictions  of  a  coming  Mes- 
siah were  clear,  and  yet  mysterious ;  so  that 
the  Jews  failed  utterly  to  interpret  them 
aright,  or  to  recognize  Him  when  He  appeared 
as  ''He  of  whom  Moses  and  the  prophets  did 


THE  SMOKING  FUENACE.  159 

write."  Those  predictions  now  appear  plain 
to  us,  for  we  study  them  in  the  clear  light  of 
their  fulfilment. 

In  like  manner,  other  prophecies  of  great 
events  which  have  already  been  accomplish- 
ed— as  the  Babylonish  captivity,  the  over- 
throw of  ancient  cities  and  kingdoms,  and 
the  destruction  of  Jerusalem — now  seem  to  us 
most  graphic  and  distinct,  because  history  and 
facts  have  thrown  their  light  upon  them.  But 
of  those  prophecies  which  yet  await  their  ful- 
filment, how  true  is  it  that  a  veil  of  obscurity 
still  rests  upon  them.  How  various  and  con- 
flicting have  been  the  theories  of  those  who 
have  anxiously  studied  them.  The  restora- 
tion of  the  Jews,  the  destruction  of  antichrist, 
the  second  coming  of  Christ,  the  millennium 
reign — these  and  the  like  subjects  have  taxed 
the  ingenuity  of  the  learned  for  ages.  Yet  all 
have  failed  to  find  out  the  Almighty's  specific 
programme,  or  to  tell  beforehand  what  shall 
be  the  exact  fulfilment.  The  God  of  proph- 
ecy passes  before  us  as  a  smoking  furnace,  and 
a  burning  lamp. 

The  strictly  doctrinal  portions  of  God's 


160  BIBLE  EMBLEMS. 

word  exhibit  him  to  us  in  this  twofold  atti- 
tude of  obscurity  and  of  light.  Plainly  enough 
has  he  revealed  to  us  our  duty.  Clear  and 
authoritative  is  his  voice,  speaking  to  us  in 
the  Decalogue.  The  burning  lamp  shines 
clear  and  steady  through  all  the  preceptive 
deliverances  of  the  Scriptures;  but  ah,  the 
great  questions  and  paradoxes  which  have 
perplexed  the  human  soul  in  all  ages,  the  un- 
solved problems  of  natural  religion  over  which 
thought  has  wearied  and  despaired,  are  left 
unanswered.  How  sin  could  be  allowed  to 
enter  a  moral  system ;  the  harmony  of  the 
divine  foreknowledge  with  human  freedom; 
the  election  of  grace ;  man's  moral  helpless- 
ness and  responsibility — these  and  such  like 
subjects  remain  unexplained.  Revelation 
does  not  attempt  to  lift  the  mysterious  cloud 
which  still  hangs  over  them.  Jehovah  con- 
descends to  no  explanation  of  his  doings ;  nor 
by  a  single  word  does  he  seek  to  vindicate 
the  infinite  wisdom  of  his  administration. 
Clouds  and  darkness  are  round  about  him. 
With  none  of  us  does  he  take  counsel.  The 
great  truths  of  revelation  reach  beyond  our 


THE  SMOKING  FURNACE.  161 

grasp.  We  see  but  in  part,  and  we  know  but 
in  part.  The  gospel  brings  us  near  to  God  ; 
but  even  there  he  covereth  the  face  of  his 
throne.  The  intermingling  of  obscurity  and 
light  which  was  symbolized  by  the  smoking 
furnace  and  the  burning  lamp,  characterizes 
the  entire  field  of  the  Almighty's  revelations. 
2.  God,  as  manifested  in  his  providential 
government,  is  properly  exhibited  to  us  in 
the  imagery  of  the  text.  His  ways  are  past 
finding  out.  When  we  contemplate  the  world 
at  any  particular  period,  we  are  lost  in  confu- 
sion and  perplexity.  We  feel  assured  that 
the  Almighty  governs ;  but  his  purposes  are 
hidden.  Mankind  seem  scarcely  to  notice  his 
presence.  Seldom  can  we  detect  his  control- 
ling hand.  It  is  only  by  extending  our  obser- 
vation over  a  wider  field,  and  taking  in  the 
grand  sweep  of  providence  through  successive 
generations,  that  we  attain  to  the  clear  concep- 
trons  of  his  moral  government.  At  first  view, 
we  see  little  of  his  movements,  and  they  are 
indefinite  and  obscured,  like  the  dim  smoking 
furnace  passing  by  us ;  but  by  a  more  patient 
and  careful  study  we  are  enabled  to  discover 


162  BIBLE  EMBLEMS. 

that  all  the  events  which  take  place  in  the 
world  are  under  the  Almighty's  superintend- 
ence, and  that,  back  of  all  the  derangement 
and  confusion  of  human  affairs,  there  is  an  un- 
seen but  mighty  hand  bending  the  current  of 
events,  which  by  the  interposition  of  checks 
and  restraints  and  judgments  makes  the  wrath 
of  man  to  praise  him. 

Thus  in  the  midst  of  all  the  darkness  of 
providence,  there  is  discoverable  a  plan  of  in- 
finite wisdom.  And  he  who  humbly  and  de- 
voutly meditates  upon  the  progress  of  human 
events,  detects  the  presence  of  the  Almighty, 
ofttimes  indeed  vaguely,  like  the  feeble  glim- 
merings of  the  smoking  furnace,  but  often 
distinctly  and  clearly,  like  the  burning  lamp. 
Thus  does  Jehovah,  in  his  providence,  move 
through  the  ages  in  much  the  same  manner  as 
he  appeared  to  the  patriarch,  when  the  fur- 
nace and  the  lamp  passed  between  the  pieces 
of  his  sacrifice.  * 

But  why  need  we  range  abroad  ?  Why 
look  far  away?  Who  that  devoutly  studies 
the  ways  of  Providence  towards  himself,  who 
that   habitually    contemplates    what    he    has 


THE  SMOKING  FURNACE.  163 

passed  and  is  passing  through,  does  not  dis- 
cover the  Almighty  wrapped  in  the  same 
mysterious  drapery  which  he  wore  when  he 
appeared  to  Abram  ? 

Yes  ;  the  smoking  furnace  and  the  burning 
lamp  still  pass  before  us,  and  shape  our  lives. 
How  manv  times  has  God  touched  the  hidden 
springs  of  action,  and  turned  the  current  of 
our  history !  How  often  has  he  mysteriously 
hedged  up  our  way,  and  disappointed  us ; 
made  our  surest  calculations  fail,  our  favorite 
plans  miscarry  !  How  has  he  led  us  by  a  way 
we  knew  not,  and  caused  us  to  stand  perplex- 
ed, bewildered,  and  alarmed  at  his  unlooked- 
for  interpositions !  What  sudden  calamities 
have  befallen  us ;  what  sore  chastisements 
have  come  upon  us !  How  many  times  has 
God's  face  been  hid  in  clouds!  How  often 
have  we  asked.  What  can  his  doings  mean? 
Why  does  he  scatter  our  possessions?  Why 
is  health  prostrated,  and  we  left  to  languish 
amid  pains  and  sicknesses?  Why  did  he  let 
death  make  those  little  graves  in  the  church- 
yard, where  our  darlings  are  sleeping,  who 
used  to  fill  our  homes  with  sunshine,  and  paint 


164  BIBLE  EMBLEMS. 

rainbows  in  the  clouds  of  life's  pilgrimage? 
Oh  how  many  times  are  we  perplexed  at  the 
Almighty's  doings !  In  such  seasons  of  disap- 
pointment and  affliction,  we  think  upon  God 
and  are  troubled.  He  passes  before  us  in  the 
thick  gloom  and  darkness  of  the  night  of  sor- 
row :  about  all  we  can  see  of  him  is  a  smoking 
furnace,  with  its  smouldering  embers,  scarcely 
emitting  from  within  a  pale,  faint,  spectral 
gleam,  while  dim  wreaths  of  clouds  whirl  and 
roll  above  it.  God's  ways  seem  dark  and 
impenetrable.    Such  are  our  first  impressions. 

But  while  we  continue  to  gaze  upon  his 
doings,  and  follow  out  his  providences  to  their 
conclusions ;  when,  after  Time  with  his  sooth- 
ing balm  has  assuaged  the  first  sharp  pangs 
of  our  wounded  hearts,  we  stady  carefully  the 
tendencies  and  results  of  God's  dispensations 
with  us.  Oh  how  often  do  the  clouds  break 
and  scatter,  and  the  deep  mysteries  of  his 
dealings  receive  a  new  interpretation. 

How  many  of  our  doubts  and  questions 
find  an  answer.  How  do  future  months  and 
years  vindicate  the  wisdom  of  those  doings 
which  we  once  thought  could  not  be  vindicat- 


THE  SMOKING  FURNACE.  1G5 

ed.  How  do  we  afterwards  see  that  when 
God  took  away  some  blessings  which  we  dearly 
loved,  it  was  to  make  room  for  greater  ones 
to  come.  When  he  stopped  our  way  in  some 
favorite  pursuit  of  life,  and  beckoned  us  against 
our  will  in  another  path,  he  saved  us  from  ruin 
and  disasters  which  we  were  blind  to.  When 
he  snatched  our  loved  one  away  to  heaven,  he 
broke  up  the  sinful  idolatry  which  was  ensnar- 
ing us,  and  called  us  heavenward  too.  When 
he  dashed  from  our  hand  the  cup  of  worldly 
prosperity  we  were  pressing  to  our  lips,  it  was 
because  we  were  growing  delirious  under  its 
draughts. 

It  is  thus,  while  we  calmly  trace  through 
successive  years  God's  doings,  we  begin  to  see 
the  furnace  grow  luminous,  and  close  behind 
it  the  burning  lamp  lights  up  the  Almighty's 
footsteps.  We  may  not  indeed  comprehend 
the  whole.  We  cannot  clear  up  all  the  mys- 
tery that  surrounds  him.  But  though  the  fur- 
nace still  continues  to  move  and  smoke  before 
us,  yet  the  lamp  is  ever  going  with  it  5  and  its 
cheering  rays  relieve  the  gloom,  so  that  faith 
and  hope  can  follow. 


166  BIBLE  EMBLENS. 

Such  is  the  method  of  God's  dealings  with 
us  all.  He  passes  before  us  in  mingled  mys- 
tery and  light.  The  longer  we  trace  his  doings, 
the  clearer  is  the  light.  A  hasty,  superficial 
study  of  his  providence  leaves  us  in  painful 
gloom  and  doubt.  But  a  patient  and  humble 
attention  to  his  plans  reveals  much  to  relieve 
our  fears  and  inspire  in  a  Christian  a  steady, 
trusting,  joyous  confidence. 

We  must  never  expect  to  arrive  at  a  full 
and  undimmed  prospect  here.  We  see  but  in 
part.  But  ah,  I  think  I  can  see  something  in 
the  gradual  imfoldings  of  God's  providence, 
and  in  4:he  steps  the  believer  now  passes 
through,  which  heralds  a  coming  period  when 
we  shall  see  the  whole.  Even  now  the  shad- 
ows grow  fainter  the  longer  we  gaze.  A  grey 
light  streaks  the  field  of  vision  which  was  once 
in  total  darkness.  Even  now,  when  faith  turns 
her  eye  out  long  and  steady,  night  seems  soft- 
ening into  morning.  And  from  these  phenom- 
ena I  expect  yet  to  see  the  whole.  Even 
now,  while  I  watch  year  after  year,  the  fur- 
nace smokes  less  and  less,  the  lamp  burns 
stronger,  brighter.     And  a  little  way  beyond 


THE  SMOKING  FURNACE.  167 

me  heaven  waits  to  welcome  me,  where  I  shall 
see  as  I  am  seen,  and  know  as  I  am  known. 
Oh  blessed  hope ! 

A  little  longer  we  follow  where  the  fur- 
nace and  the  lamp  lead  the  way;  but  when 
we  arrive  at  yonder  world  the  furnace  will 
be  left  behind.  No  cloud  and  smoke  there 
to  obstruct  our  vision ;  but  the  lamp  of  lire 
alone  remains.  It  is  God's  unvailed  glory 
illuminating  the  realms  of  bliss.  Oh,  weary 
pilgrim,  keep  close  to  the  furnace  as  it  moves 
before  you  like  the  pillar  with  which  Jehovah 
led  the  twelve  tribes  in  the  desert,  and  it  will 
guide  you  home.  And  then  it  will  smoke  no 
more ;  but  the  lamp  of  fire  will  never  go  out, 
for  in  its  exhaustless  splendor  you  shall  spend 
an  eternity  of  joy. 

Our  subject  thus  presented,  furnishes  ma- 
terials for  a  few  profitable  reflections. 

1.  In  this  blending  of  mystery  and  light 
which  characterizes  Grod's  present  manifesta- 
tions, he  has  in  view  the  promotion  of  his 
own  glory.  For  the  pure  and  unfallen  inhab- 
itants of  heaven,  it  may  be  proper  for  him 
to  unvail  himself  and  his  doings,  and  allow 


168  BIBLE  EMBLEMS. 

them  to  contemplate  him  in  cloudless  majesty  ; 
but  when  he  turns  himself  to  sinful  creatures 
like  us,  it  is  becoming  in  him  whom  we  have 
offended  not  to  allow  us  to  approach  too  near. 
A  jealous  reticence  marks  his  revelations. 
His  infinite  glory  and  majesty  impress  our 
minds  as  deeply  by  what  he  hides  from  us,  as 
by  what  he  sliows  us.  His  silence  is  some- 
times as  awfully  eloquent  as  his  speech.  The 
dim,  smoking  furnace  often  conveys  to  us 
ideas  of  his  incomprehensible  might  and  maj- 
esty and  greatness  as  deeply  as  does  the 
burning  lamp. 

2.  The  Most  High  has  designed  this  ob- 
scure and  mixed  economy  of  his  to  be  a 
source  of  moral  discipline  to  us  all. 

It  serves  to  check  our  arrogance  and  pre- 
sumption, and  promotes  true  humility.  It 
teaches  us  that  he  has  ways  that  are  past  our 
finding  out,  and  that  all  our  boasted  wisdom 
is  folly  when  compared  with  his.  It  tells  vain 
man  that  he  cannot  tread  in  the  Almighty's 
footsteps,  nor  fathom  his  deep  designs. 

Our  entire  dependence  too  is  thrust  upon 
our  convictions  by  this  mode  of  the  Almighty's 


THE  SMOKING  FURNACE.  169 

working.  Often  we  are  forced  to  feel  that  we 
cannot  rely  upon  our  own  forecast  and  pru- 
dence. Our  own  will  is  not  strong  enough  to 
shape  events  and  make  them  subserve  our 
wishes.  Grod's  unseen  hand  is  ever  interfer- 
ing, and  reminding  us  that  without  his  blessing 
we  can  do  nothing. 

And  how  too  is  faith  tried  and  encouraged 
by  this  economy :  tried  when  all  we  can  see  of 
God,  many  times,  is  like  a  smoking  furnace, 
dark  and  obscure,  when  reason  asks  and  gets  no 
answers  ;  and  anon  encouraged,  when  through 
the  mystery  there  shines  the  burning  lamp. 

This  present  life  is  the  great  school  of 
Christian  faith.  Where  reason's  eyesight  fails, 
faith  can  see  the  v/ay.  It  can  see  but  in  part, 
it  is  true,  for  our  earthlv  state  answers  well 
to  the  prophet  Zechariah's  description:  ''And 
it  shall  come  to  pass  in  that  day,  that  the  light 
shall  not  be  clear  nor  dark.  But  it  shall  be 
one  day  which  shall  be  known  to  the  Lord : 
not  day,  nor  night ;  but  it  shall  come  to  pass 
that  at  evening  time  it  shall  be  light." 

Moreover,  how  adapted  is  our  subject  to 
cheer  God's  people  and  prompt  them  to  quiet, 


Bible  Erableras. 


170  BIBLE  EMBLEMS. 

patient  resignation  under  dark  and  afflictive 
providences.  What  if  sometimes  we  can  see 
nothing  but  the  furnace  smoking  ;  we  know 
fiiat  behind  it  somewhere  is  the  lamp  of  fire. 

How  too  are  we  impressed  with  the  truth 
that  there  is  something  left  for  us  to  learn  in 
heaven,  something  yet  unrevealed  which  we  do 
not  see,  but  which  we  hope  for,  which  makes 
us  reconciled  to  the  thought  of  leaving'  this 
dim,  misty  realm  of  time,  and  to  wait  in  anx- 
ious expectation  till  the  day  break  and  the 
shadows  flee  away.  Oh  be  content,  Christian, 
a  little  longer  to  walk  by  faith,  for  by  and  by 
the  smoking  furnace  will  have  passed  away 
for  ever,  and  heaven  will  welcome  you  to  its 
cloudless  revelations. 

Learn  to  walk  humbly  before  that  God 
who  surrounds  your  path.  See  him  in  the 
clearest  form  in  which  he  has  revealed  him- 
self, even  in  the  incarnate  Son  our  Saviour. 
Through  him  alone  can  we  approach  the 
Father.  Through  him  alone  can  we  hope  to 
see  his  face,  and  obtain  salvation  ^nd  deliver- 
ance from  his  wrath. 


THE  ALTAK  OF  INCENSE.  171 

X. 

AND  THOU  SHALT  MAKE  AN  ALTAR  TO  BURN  IN- 
CENSE UPON.  AND  THOU  SHALT  PUT  IT  BEFORE 
THE  VAIL  THAT  IS  BY  THE  ARK  OF  THE  TESTI- 
MONY, BEFORE  THE  MERCY-SEAT  THAT  IS  OVER 
THE  TESTIMONY,  WHERE  I  WILL  MEET  WITH 
THEE.  ExoD.  30:1,  6. 

The  saying  of  Augustine,  that  in  the  Old 
Testament  the  New  is  hidden,  and  in  the  New 
Testament  the  Old  is  opened  up,  agrees  with 
the  teachings  of  Paul  in  the  epistle  to  the 
Hebrews,  which  declare  that  the  rites  and 
ceremonies  of  the  Mosaic  institute  serve  unto 
the  example  and  shadow^s  of  heavenly  things. 
This  being  so,  the  institutions  of  the  ancient 
church  of  God  are  not  obsolete  and  meaning- 
less to  us.  Although  their  literal  observance 
has  ceased,  still  the  profound  and  important 
truths  of  which  they  were  the  symbols  sur- 
vive— truths  which  shine  forth  unveiled  in  the 
clearer  revelation  of  the  gospel.  These  ancient 
symbols  claim  our  careful  study  still ;  for  they 
are  helps  to  faith  now,  and  serve  to  illustrate 
and  enforce  those  didactic  truths  of  the  New 


172  BIBLE  EMBLEMS. 

Testament  which,  through  the  feebleness  of 
our  spiritual  perceptions,  often  fail  to  impress 
us  as  they  should. 

Our  attention  is  directed  by  the  text  to 
the  altar  of  incense  placed  in  the  tabernacle 
which  Moses  constructed  under  the  immediate 
direction  of  God. 

The  tabernacle  was  designed  to  be  the 
local  habitation  of  God,  to  bring  him  near  to 
his  covenant  people,  and  to  keep  up  a:  direct 
intercourse  between  him  and  them. 

Through  it  God  condescended  to  help  the 
natural  weakness  of  the  human  mind.  In  deal- 
ing with  divine  and  spiritual  things,  the  soul 
universally  feels  the  need  pf  help.  It  is  lost 
in  the  infinity  of  God's  nature.  It  longs  for 
some  definite  apprehension  of  him,  some  nearer 
fellowship  than  it  can  enjoy  in  the  conception 
of  the  great  unseen  and  distant  Jehovah.  The 
pathetic  desire  of  Job  finds  a  deep  response 
in  every  thoughtful  soul:  "Oh  that  I  knew 
where  I  might  find  him,  that  I  might  come 
even  to  his  seat." 

The  gospel  dispensation  satisfies  this  crav- 
ing  for    some   visible    link    to    conduct   our 


THE  ALTAR  OF  INCENSE.  173 

thoughts  to  Groci,  by  exhibiting  to  us  God 
manifest  in  the  flesh — the  divine  Word  dwell- 
ing: amono;  us.  But  before  Christ  came  no 
such  aid  appeared.  God  however  gave  to 
his  ancient  churcl  the  tabernacle,  where  he 
would  dwell ;  thus  bringing  distinctly  to  their 
minds  his  presence  in  the  midst  of  them. 
Here  lies  the  spiritual  significance  of  that 
sacred  structure.  It  was  God's  dwelling- 
place  among  the  people.  It  brought  God 
near  to  them,  holding  converse  with  them, 
and  approachable  by  them. 

This  sacred  structure  consisted  of  two  dis- 
tinct parts :  the  inner  chamber,  called  the 
holy  of  holies,  where  Jehovah  dwelt.  There 
was  the  ark  of  the  covenant,  upon  which 
rested  the  mercy-seat,  and  over  which  hov- 
ered the  two  cherubim  with  extended  wings. 
There  the  shechinah  abode,  the  strange,  un- 
earthly sign  of  Jehovah's  presence. 

This  hallowed  apartment  was  hidden  from 
the  public  gaze.  No  creature  footstep  dared 
to  cross  its  threshold,  save  the  high-priest, 
and  he  but  once  a  year,  on  the  great  day  of 
atonement.    God  indeed  dwelt  among  his  peo- 


174  BIBLE  EMBLEMS. 

pie,  but  it  was  in  awful,  mysterious,  solitary 
grandeur,  which  allowed  no  rude  familiarity, 
no  irreverent  approach. 

The  second  apartment  of  the  tabernacle 
was  called  the  holy  place,  where  the  priests 
and  Levites  daily  ministered  ;  the  furniture  of 
which  w^as  the  altar  of  incense,  the  table  of 
show-bread,  and  the  golden  candlestick  with 
its  seven  lamps.  The  vail  separated  this  part 
from  the  holy  of  holies.  Here  the  people 
appeared  only  by  their  representatives  in  the 
priestly  office. 

Surrounding  the  entire  structure  was  the 
court,  enclosed  by  curtains,  where  the  Israel- 
ites assembled  and  brought  their  sacrificial 
offerings.  In  this  court  stood  the  altar  of 
burnt-off*erings.  Here  was  the  spot  where  the 
blood  of  the  bullocks  and  of  rams  was  shed ; 
where  the  altar  fires  blazed ;  where  the  robed 
and  mitred  priest  gathered  the  blood  with 
which  he  entered  the  holy  place.  Here  the 
penitents  confessed  their  sins  and  sought  for 
pardon.  Here  the  grand  scene  was  enacted 
which  proclaimed  continually  that  without  the 
shedding  of  blood  there  was  no  remission. 


THE  ALTAE  OF  INCENSE.  175 

Bear  in  mind  this  description  of  the  sev- 
eral parts  of  the  tabernacle  and  their  design, 
while  we  approach  immediately  to  the  altar 
OF  INCENSE  and  study  the  deep  spiritual  sig- 
nificancy  Avhich  surrounds  it. 

Observe,  that  connected  with  this  sacred 
structure  there  are  but  two  altars. 

The  first  one  that  confronts  us  when  we 
would  approach  where  God  is,  is  the  "altar 
of  burnt-offerings,"  in  the  outer  court.  We 
gaze  here  upon  the  bloody  sacrifices.  Here 
are  the  touching  scenes  of  suffering  and  death. 
Here  are  the  types  of  the  great  atonement 
made  in  the  passion  and  death  of  Jesus  Christ. 
Here  we  are  taught  that  if  we  would  attempt 
to  reach  God's  presence,  we  must  first  of  all 
come  to  the  blood  of  Christ.  We  must  stand 
by  the  altar  of  burnt-offering.  We  must  find 
the  Lamb  slain  from  the  foundation  of  the 
world.  There  was  no  way  into  the  holy  of 
holies  of  the  tabernacle  but  by  that  altar. 
There  is  now  no  way  to  God  but  through  a 
dying  Saviour. 

Within  and  beyond  this  altar,  in  the  holy 
place,  stood   the   second   altar,  the   altar  of 


176  BIBLE   EMBLEMS. 

incense.  What  was  the  spiritual  significance 
of  this  altar  ?  On  it  no  victims  were  slain,  no 
blood  was  shed  ;  but  the  priests  daily  burnt 
upon  it  incense,  a  preparation  of  pure  frank- 
incense and  other  sweet  spices,  which  yielded 
a  fragrant  and  refreshing  odor. 

The  symbolical  meaning  of  this  incense- 
offering  is  plainty  given  us  in  the  Scriptures. 
It  is  not  propitiation  or  atonement ;  that  is 
made  already  in  the  outer  court ;  but  it  is  the 
pure  devotion  of  the  saints — the  prayers,  in- 
tercessions, and  worship  of  Grod's  true  people. 
Thus  David  says,  in  the  141st  Psalm,  "Let 
my  prayer  be  set  forth  before  thee  as  incense, 
and  the  lifting  up  of  my  hands  as  the  evening 
sacrifice."  Here  is  a  direct  reference  to  the 
priests'  burning  incense  on  the  altar  every 
evening  at  the  time  of  sacrifice,  when  they 
entered  the  holy  place  to  light  the  lamps  of 
the  golden  candlestick. 

The  prophet  Malachi  also  describes  the 
pure  worship  of  the  universal  church  of  God 
by  the  same  symbol :  ' '  For  from  the  rising  of 
the  sun,  even  unto  the  going  down  of  the 
same,  my  name  shall  be  great  among  the  Gren- 


THE  ALTAK  OF  INCENSE.  177 

tiles :  and  in  every  place  incense  shall  be 
offered  unto  my  name,  and  a  pure  offering ; 
for  my  name  shall  be  great  among  the  hea- 
then, saith  the  Lord  of  hosts."  Again,  in 
Luke  1:10,  we  read  that  when  Zacharias  the 
priest  went  into  the  temple  to  burn  incense, 
the  Yfhole  multitude  of  the  people  were  pray- 
ing without  at  the  time  of  incense ;  that  is, 
while  they  stood  in  the  outer  court  and  wor- 
shipped, the  incense  was  burning  in  the  holy 
place  before  the  vail.  But  more  impressive 
still  is  the  scene  which  John  witnessed  in  his 
vision  of  the  heavenly  world  :  "And  another 
angel  came  and  stood  at  the  altar,  having  a 
golden  censer :  and  there  was  given  unto  him 
much  incense,  that  he  should  offer  it  with  the 
prayers  of  all  the  saints  upon  the  golden  altar 
which  was  before  the  throne.  And  the  smoke 
of  the  incense  which  came  up  with  the  prayers 
of  the  saints,  ascended  up  before  God  out  of 
the  angel's  hand."  In  chapter  five  he  declares 
that  the  golden  vials  full  of  odors  are  the 
prayers  of  saints. 

In  these  Scripture   passages  we   have   a 
clear    explanation    of   this    altar    of   incense 

8* 


178  BIBLE  EMBLEMS. 

standing  in  the  lioly  place.  The  offering 
made  upon  it  is  not  of  blood ;  it  is  the  fra- 
grant breath  of  flowers,  the  odor  of  beauteous 
plants,  exhaling  their  sweet  and  ravishing 
perfume  from  their  own  inner  life,  and  filling 
the  holy  place  with  a  refreshing  vapor  most 
delightful  to  the  sense.  This  is  God's  chosen 
figure  of  the  devotions  and  prayers  of  true 
believing  hearts  who  approach  near  to  him. 
These  offerings  of  the  heart  are  sweet  to  Jeho- 
vah as  the  balmy  fragrance  of  choicest  flowers. 
They  are  the  soul's  exhalations,  the  breath- 
ings of  its  spiritual  life,  the  fervent  aspirations 
of  the  renewed  and  sanctified  spirit,  as  de- 
lightful to  God  as  are  the  sweetest  odors  of 
the  rarest  plants  and  spices  to  the  bodily 
sense. 

Oh  what  a  view  do  we  get  of  God  wdiile 
we  crowd  around  this  incense  altar.  'Now  we 
can  pray  in  earnest;  now  we  can  offer  him 
our  best  and  holiest  affections ;  now  we  pour 
out  our  thanksgivings  and  confessions ;  for 
our  worshijD  rolls  heavenward  like  the  fra- 
grant cloud  of  burning  incense,  and  God  above 
is  pleased  to  accept  it  and  to  bless  it. 


THE  ALTAE  OF  INCENSE.  179 

But  let  US  be  careful  what  we  call  wor- 
ship. Let  us  not  forget  that  the  incense  of 
our  prayers  and  devotion  derives  its  perfume 
directly  from  the  intercession  of  Christ,  who, 
as  our  high-priest,  has  gone  into  the  holiest 
before  us  with  his  blood.  Without  a  living 
faith  in  him,  a  vital  union  with  him,  so  that  he 
intercedes  not  only  for,  but  in  us  by  his  Holy 
Spirit,  we  cannot  stand  before  this  altar. 

We  have  no  incense.  If  there  be  any  ex- 
cellency in  our  prayers,  or  purity  in  our  de- 
votions, to  insure  their  acceptance,  it  is  because 
of  his  Spirit  making  intercession  for  us.  We 
burn  our  incense  before  the  mercy-seat,  and 
the  cloud  rolls  heavenward  from  the  altar ; 
but  whatever  fragrance  it  bears  is  derived 
from  the  cloud  already  there,  the  incense  of 
the  Saviour's  intercession,  with  which  it  min- 
gles and  floats  around  the  throne,  breathing 
sweet  odors  before  Jehovah's  face. 

We  are  standing  in  the  holy  place.  Let 
us  examine  well  the  incense  we  presume  to 
offer,  for  says  Jehovah,  ''Ye  shall  offer  no 
strange  incense  thereon,  nor  burnt-sacrifice, 
nor    meat-offering:    neither    shall    ye    pour 


180  BIBLE  EMBLEMS. 

drink-offering  thereon."  Special  directions 
were  given,  and  special  care  was  taken  for 
the  preparation  of  this  incense  of  the  taber- 
nacle. It  was  associated  with  the  deepest 
sacredness.  The  people  were  forbidden  to 
use  it  upon  any  common  occasion  ;  the  priests 
alone  could  burn  it  upon  the  altar. 

Is  it  in  the  power  of  language  to  teach  us 
more  impressively  than  this  incense-altar 
does,  that  we  should  come  with  the  utmost 
care  and  preparation  to  present  to  God  our 
prayers  and  worship?  Think  not  that  any 
thing  and  every  thing  you  may  bring  as  in- 
cense will  be  accepted.  Yain  will  be  your 
lip-service ;  vain  your  cold,  heartless  offer- 
ings. Strange  incense  it  is  you  profess  to 
burn  when  the  soul  still  harbors  its  evil  pas- 
sions, when  pride  and  worldliness  and  sensu- 
ality are  cherished  there.  There  may  be  the 
bowed  head,  and  the  bent  knee,  and  the  sol- 
emn utterance  of  devotion ;  but  God's  imme- 
diate eye  is  on  you,  and  will  detect  the 
emptiness  of  all  your  service.  Such  service 
is  a  profanation  of  the  holy  place.  Such  in- 
cense only  provokes  the  Most  High  to  anger. 


THE   A.LTAE  OF  INCENSE.  181 

Beware  lest  the  fire  you  kindle  to  burn  it  with 
break  forth  upon  you  and  consume  you,  for 
says  Jehovah,  ''Ye  shall  offer  no  strange  in- 
cense" upon  my  altar.  What  then  must  be 
the  state  of  our  hearts  in  order  that  we  may 
bring  a  pure  offering  of  incense  before  God? 
What  is  necessary  to  acceptable  prayer  and 
worship  ? 

To  answer  this,  come  once  more  by  the 
altar  and  examine  its  position.  It  stands  in 
the  holy  place  of  the  tabernacle.  To  reach  it 
the  worshipper  must  come  through  the  outer 
court — must  pass  the  altar  of  burnt-offering. 
There  he  learns  that  there  is  no  access  to  God 
except  by  blood.  There  he  learns  of  atone- 
ment through  the  sacrifice  of  Christ.  There 
he  stands  as  a  sinner  who  needs  an  expia- 
tion. There  he  makes  his  confession,  and 
lays  his  hand  upon  the  head  of  the  sacrificial 
victim.  He  can  get  to  the  incense-altar  only 
after  he  has  stood  there  and  found  a  propitia- 
tion for  his  sins. 

Learn  then,  that  if  you  would  assay  to 
approach  God,  you  must  come  first  of  all  to 
the  cross.     You  must  find  an  atonement  for 


182  BIBLE  EMBLEMS. 

your  sins  through  the  Lamb  of  God.  There 
is  no  other  way  of  access  to  him  but  by  faith 
in  the  blood  of  Jesus.  Come  first  to  Calvary, 
and  gaze  upon  the  great  propitiation,  the  Vic- 
tim dying  amid  the  altar-fires  of  divine  justice. 
Come  as  a  sinner,  for  pardon  and  purification. 
Come  with  his  blood  sprinkled  upon  you,  with 
faith  in  his  merits  only,  or  else  you  cannot 
gain  access  to  God. 

2.  The  altar  of  incense  stood  very  near 
the  holy  of  holies,  the  immediate  dwelling- 
place  of  God.  ''And  thou  shalt  put  it  before 
the  vail  that  is  by  the  ark  of  the  testimony, 
before  the  mercy-seat  that  is  over  the  testi- 
mony, where  I  will  meet  with  thee."  To 
burn  our  incense  upon  this  altar  we  must 
come  very  near  to  the  mercy-seat,  to  the  vail, 
to  the  holy  of  holies.  Faith  in  the  merits  of 
a  Eedeemer  emboldens  us  to  take  this  place. 
It  is  most  holy  ground  we  stand  on  when  we 
offer  our  praises  and  prayers  upon  this  altar. 
We  are  close  to  God.  The  incense-cloud  as- 
cends, and  penetrates  the  inner  sanctuary. 
We  gain  a  fellowship  and  communion  with 
God.     Faith   brings   us   to   cordial   intimacy 


THE  ALTAK  OF  INCENSE.  183 

with  Grod.  Such  is  the  nature  of  that  accept- 
able worship  which  was  so  vividly  symbolized 
by  the  burning  incense  in  the  holy  place  be- 
fore the  mercy- seat. 

3.  But  it  is  worthy  of  remark  that  near  as 
was  this  altar  to  the  Shechinah  and  the  cheru- 
bim, the  vail  still  hung  between.  Near  as  we 
draw  to  God  in  prayer  and  worship,  he  is  still 
invisible  to  sense.  Christ,  our  great  Interces- 
sor, has  entered  within  the  vail.  Our  vision 
cannot  follow  him,  whom  not  having  seen  we 
love.  We  cannot  yet  gaze  upon  the  immedi- 
ate glory  ;  we  cannot  yet  approach  the  throne. 
The  vail  hangs  before  us,  and  ''we  walk  by 
faith,  not  by  sight."  We  stand  with  holy  rev- 
erence, and  bring  the  incense  of  our  hearts 
upon  the  altar ;  but  we  dare  not  attempt  to 
look  within.  Faith  stops  there,  waiting  at 
times  to  catch  the  whisperings  of  grace  from 
off  the  mercy-seat,  and  to  hear  the  rustling  of 
the  vail.  "There  will  I  meet  with  thee," 
says  Grod.  There  the  true  worshipper  will 
hear  the  answers  to  his  prayers ;  there  will 
the  soul  find  peace  and  blessedness. 

Such  are  some  of  the  great  truths  symbol- 


184  BIBLE  EMBLEMS. 

ically  taught  in  this  department  of  the  Jewish 
tabernacle.  Nor  can  it  be  said  that  the  pious 
Israelites  did  not  understand  them.  They, 
read  the  impressive  lessons ;  they  saw  the 
meaning  of  those  rites  ;  they  looked  beyond  the 
outward  and  the  sensible.  I  verily  believe 
they  had  a  quicker  discernment  of  the  deep 
spiritual  meaning  of  God's  ancient  ritual  ser- 
vice than  many  so-called  Christians  who  boast 
of  gospel  light  and  privileges.  Yes  ;  it  might 
be  well  for  many  to  go  to  school  to  Old  Testa- 
ment believers  to  revive  their  piety,  to  follow 
the  ancient  priest  through  the  solemnities  of 
the  tabernacle  service,  and  learn  from  the  sweet 
singer  of  Israel  the  spirit  of  devotion. 

What  a  view  does  this  subject  give  us  of 
what  true  worship  is.  It  is  the  incense  of  the 
soul  rising  up  to  heaven  like  a  perfumed  cloud. 
It  is  near  fellowship  of  the  heart  with  God. 
The  prayers  and  confessions,  the  supplications 
and  thanksgivings  of  the  saint  bring  him  close 
to  the  merc3^-seat.  Nothing  but  the  vail  hangs 
between  him  and  God.  ''There  will  I  meet 
with  thee,"  saith  Jehovah.  This  is  the  Old 
Testament  view  of  true  devotion.     Oh  how 


THE  ALTAE  OF  INCENSE.  185 

far  beyond  the  cold  and  distant  formalism,  the 
hackneyed  routine  of  many  Sabbath  services 
of  these  NeAV  Testament  times.  Oh  was  not 
God  nearer  in  thought  to  many  a  pious  Jew 
standing  in  the  tabernacle  court,  than  he  is  to 
multitudes  in  our  gospel  sanctuaries,  who 
gather  there,  not  to  meet  with  God  and  trem- 
ble and  rejoice  in  his  felt  presence,  but  only 
to  listen  to  a  creature  worm,  and  find  enter- 
tainment in  the  eloquence  of  the  preacher  ? 

Again,  how  strait  appears  the  way  of  ac- 
cess to  God.  How  carefully  must  we  approach 
him.  Many  seem  to  think  that  God  is  easily 
accessible,  and  that  they  can  come  to  him  at 
any  time  and  in  any  way  they  please  5  that 
little  or  no  preparation  is  needed  to  gain  his 
favor;  that  the  sinner  in  the  hour  of  sudden 
alarm  can  cry  for  mercy  and  be  saved ;  that 
the  dying  reprobate  may  mutter  a  prayer  and 
go  to  heaven  ;  that  the  heartless  formalist  may 
read  his  collects  and  please  God ;  that  no 
matter  what  may  be  the  creed  or  life,  God 
may  be  found  whenever  the  sinner  wishes  for 
him ;  that  all  may  seek  and  find  him  in  the 
way  they  please,  and  one  way  is  as  good  as 


186  BIBLE  EMBLEMS. 

another.     Such  are  the  loose   notions  many 
entertain  of  gaining  heaven. 

But  our  subject  scatters  them  like  the 
chaff  of  the  threshing-floor.  The  holy  of 
holies,  where  God  waits  to  meet  with  us,  is 
not  reached  in  any  way  we  please.  The 
heart's  incense  must  be  carried  within  the 
holy  place  before  it  can  be  offered.  There 
stands  the  only  altar  on  which  it  can  be  burn- 
ed. But  to  get  there  we  must  first  find  an 
atonement  at  the  altar  of  burnt-ofifering  in  the 
outer  court.  There  is  no  getting  near  to  God 
but  through  the  blood  of  Christ.  There  is  no 
salvation  in  any  other  name.  Only  as  a  sin- 
ner, contrite  and  believing  in  a  dying  Jesus, 
can  you  find  God.  Go,  stand  by  the  cross: 
there,  with  deep  repentance  and  humble  faith, 
seek  for  an  interest  in  the  pardoning  blood  of 
the  Son  of  God,  and  then  may  you  pass 
through  to  the  holy  place,  and  pray  and 
praise  and  worship.  But  without  first  coming 
to  the  atonement  of  Jesus  Christ,  all  your  pre- 
tended regard  for  God  is  mockery ;  your  re- 
ligious service  is  but  strange  incense,  which 
God  abhors. 


THE  ALTAR  OF  INCENSE.  187 

Before  we  close,  let  us  lift  our  eyes  up- 
ward from  these  patterns  of  heavenly  things 
to  the  heavenly  things  themselves.  For  in 
heaven,  John  tells  us,  he  saw  the  golden  al- 
tar, and  the  angel  with  the  incense-censer  be- 
fore the  throne.  This  incense-offering  is  the 
prayers  of  saints.  In  that  world  of  blessed- 
ness the  altar  stands  without  the  vail  before 
the  throne  of  God.  There  the  redeemed  wor- 
ship face  to  face ;  there  they  gaze  upon  the 
Godhead,  and  cast  their  crowns  at  the  feet  of 
Jesus.  Faith  gives  way  to  vision,  and  they 
behold  the  face  of  God  in  righteousness.  Oh 
what  a  prospect  lies  before  the  saint.  Are  we 
preparing  for  such  a  service?  Do  we  expect 
to  join  in  the  worship  before  the  throne? 
How  diligent  should  we  be  to  cultivate  a  spirit 
of  devotion  while  in  this  tabernacle  below. 
Though  we  are  now  outside  the  vail,  how 
should  we  strive  by  faith  to  meet  with  God, 
and  find  answers  to  our  prayers.  What  a 
solemn  hour  should  this  be  to  us  in  the  sanc- 
tuary, when  we  appear  before  the  mercy-seat 
and  offer  the  incense  of  our  prayers  and 
thanksgivings. 


188  BIBLE   EMBLEMS. 

XL 

ARISE    AND    EAT;   BECAUSE    THE    JOURNEY  IS   TOO 
GREAT  FOR  THEE.     1  Kings  19  :  7. 

These  words,  tliongli  originally  spoken  to 
the  prophet  of  God  under  peculiar  circum- 
stances, may  still  have  a  meaning  when  ap- 
plied to  the  believer.  Though  written  afore- 
time, they  were  written  for  our  instruction 
when  we  are  brought  into  straits  and  trials. 

They  came  to  the  prophet  in  one  of  the 
darkest  hours  of  his  ministry.  Though  he  had 
gone  through  Samaria  with  signs  and  wonders, 
and  though  he  had  signally  triumphed  over  the 
prophets  of  Baal,  and  had  witnessed  their  de- 
struction, still  the  reformation  of  the  nation 
which  he  had  looked  for  seemed  further  off 
than  ever.  All  the  miracles  he  had  wrought, 
and  all  the  teachings  he  had  uttered,  seemed 
to  be  worse  than  in  vain ;  for  now,  instead  of 
submission,  there  is  nothing  but  exasperation, 
and  the  abandoned  Jezebel  swears  vengeance 
Lipon  the  prophet.     He   despairs  of  the   re- 


THE  JUNIPER-TREE.  189 

demption  of  Israel,  and  turns  his  back  in  flight 
from  Samaria.  Without  any  special  divine  di- 
rection, he  wanders  over  into  the  territories  of 
Judah  as  far  as  Beersheba.  But  there  is  no  rest 
for  his  troubled  and  dejected  mind  ;  and  he 
flies  from  the  haunts  of  men  and  plunges  onward 
and  onward  into  the  wilderness  towards  Horeb, 
as  though,  in  the  savage  wildness  and  solitude 
of  nature,  he  would  find  sympathy  with  the 
desolation  that  reigned  within  him. 

But  night  overtakes  the  wanderer,  and  he 
is  forced  to  halt  and  lie  down  under  the  pro- 
tection of  a  juniper-tree.  There  his  troubled 
thoughts  dwell  upon  the  past,  and  he  revolves 
in  his  mind  the  complete  failure  of  his  mis- 
sion to  Samaria,  the  miracles  which  he  had 
wrought,  and  the  vengeance  which  was  pursu- 
ing him.  All  was  lost.  'Twas  useless  to  un- 
dertake to  preach  more  or  to  labor  more  for 
that  idolatrous  people.  Disappointment  has 
crowned  his  every  exertion,  and  not  a  ray  of 
hope  shines  from  the  future,  to  call  back  the 
request  of  the  Tishbite  that  he  may  die.  In 
his  despair  and  anguish  he  mutters,  "It  is 
enough  ;  now,  0  Lord,  take  away  my  life.*' 


190  BIBLE  EMBLEMS. 

He  sleeps.  But  one  of  the  ministering 
spirits  is  at  his  side,  in  this  hour  of  desperate 
extremity.  The  prophet,  at  his  touch,  starts 
up  and  eats.  The  gnawings  of  hunger  being 
partially  allayed,  he  again  sinks  down  to  sleep, 
till  again  the  angel  touches  him,  and  bids  him 
eat  the  more  ;  for  he  is  not  to  die  yet.  He 
has  not  yet  done  his  work  ;  he  must  tread  the 
wild  crags  of  Horeb,  and  back  to  Ahab  and 
Samaria,  once  more.  "Arise  and  eat;  for  the 
journey  is  too  great  for  thee." 

We  must  have  a  poor  faculty  of  apprehend- 
ing spiritual  lessons,  if  we  allow  this  narrative 
to  pass  without  some  practical  instruction. 

We  do  not  tax  our  imagination  severely  in 
order  to  see,  in  the  person  of  Elijah,  a  repre- 
sentation of  the  child  of  God  in  seasons  of 
depression  and  despair.  Not  unfrequently  is 
he  brought  into  the  position  of  the  prophet. 
Not  at  all  times  is  he  privileged  to  stand  upon 
Zion,  and  to  rejoice  in  hope.  But  a  thousand 
circumstances  in  life  conspire  to  disappoint  his 
hopes  and  becloud  his  prospects,  till  he  flees 
from  his  post,  and  is  found  far  away  under  the 
juniper-tree  in  the  wilderness. 


THE  JUNIPER-TKEE.  191 

When  the  sanguine  expectations  which  he 
indulged  at  the  beginning  of  his  discipleship, 
become  one  by  one  disappointed ;  when  he 
finds  that  Christian  experience  is  a  far  differ- 
ent affair  from  what  he  had  conceived  of; 
when  straits  and  trials  spring  up  around  him 
at  every  turn  of  life,  such  as  he  had  not 
counted  on,  and  the  work  of  grace  in  his  heart 
seems,  after  all,  to  amount  to  nothing  ;  when 
new  and  unlooked-for  symptoms  of  corruption 
are  daily  brought  to  light,  and  the  ardor  of 
his  first  love  is  dampened  by  the  checks  and 
crosses  that  thicken  around  him — when  thus  his 
early  dreams  are  dissipated,  and  his  heart  feels 
a  sickness  and  a  faintness  come  over  it,  do  you 
not  see  that  he  is  in  the  wilderness  ?  Oh  who 
has  not  sickened  at  the  slow  work  of  grace 
within  him?  Who  has  not  marked  the  sad 
contrast  between  what  he  once  said  he  would 
be,  and  what  he  is  ;  and  who  has  not  felt  the 
harassments  of  doubt  and  the  vanity  of  his 
own  strugglings,  till  he  despaired  of  success, 
and  fled  like  the  prophet  to  the  wilderness? 

And  then  ofttimes  the  little  good  which  the 
Christian  accomplishes  in  the  world  is  enough 


192  BIBLE  EMBLEMS. 

to  drive  him  to  dejection.  The  Tishbite  fled 
because  he  saw  no  good  from  all  his  labors. 
Doubtless  he  had  expected  that,  with  the  sup- 
port of  miracles,  he  should  soon  have  worked 
a  reformation  in  Israel.  But  though  at  his 
word  the  heavens  had  been  shut  up,  and  though 
at  his  prayer  the  fire  of  Grod  had  descended  to 
attest  his  mission,  still  the  whole  outlay  of 
means  seemed  to  end  in  nothing.  His  expec- 
tations had  not  been  met  ;  and  under  the 
burden  of  the  keenest  mortification,  the  most 
hopeless  dejection,  he  lies  down  by  the  jimi- 
per-tree  and  pra}- s  for  death.  Have  you  never 
lain  there  with  him.  Christian  ? 

When  cast  down  in  spirit,  in  view  of  your 
personal  infirmities,  you  have  asked  for  the 
good  you  have  done  in  the  world  around  you  ; 
when  your  efforts  for  Christ  seem  all  to  prove 
abortive  ;  when  your  kindly  warnings  are 
disregarded,  and  in  spite  of  your  prayers  and 
solicitude,  iniquity  abounds,  and  none  turn  to 
the  Lord  ;  when  the  more  you  strive  for  the 
Kedeemer,  the  more  your  good  is  evil  spoken 
of ;  when  the  wicked  around  you  seem  grow- 
ino;  worse  and  worse,  and  disappointment  and 


THE  JUNIPEK-TKEE.  193 

unbelief  becloud  your  heart,  and  you  see  no 
tope,  and  the  wilderness  is  around  you — Oh, 
when  thus  the  heart  droops,  do  you  not  feel 
that  you  are  in  the  wilderness  ?  'T  is  indeed 
a  dreary  situation.  But  in  life's  pilgrimage, 
the  Christian  sometimes  journeys  that  way. 
He  has  his  hours  of  sadness,  of  heart-sick- 
ness, of  deep  despondency  and  dejection,  of 
bitterness  which  a  stranger  intermeddle th 
not  with.  He  is  at  times  left  to  experience 
the  burdens  of  life,  the  faintings  of  faith  and 
hope — to  feel  that  notwithstanding  his  long 
trial  of  the  Christian  life,  all  is  jeoparded,  and 
that  nothing  remains  for  him  but  to  cast  him- 
self down  with  the  fugitive  prophet  under  the 
juniper-tree,  and  say,  ''It  is  enough  ;  now,  0 
Lord,  take  away  my  life.'^ 

But  what  we  would  observe  is  this :  that 
the  Saviour  has  provisions  for  his  children 
however  desolate  may  be  their  condition.  It 
was  in  this  dreary  extremity  of  the  prophet, 
that  God  revealed  unto  him  his  presence. 
Worn  out  with  hunger  and  fatigue,  despair- 
ing of  hope,  and  feeling  even  life  itself  to  be 
a  burden,  the  fugitive  drops  to  sleep.     And 

BUj!«  Embltiine  9 


194  BIBLE  EMBLEMS. 

now  God,  by  a  miracle,  comes  to  his  rescue. 
A  cake  baken  on  the  coals  is  beside  him, 
and  the  cruse  of  water,  to  refresh  him  and 
keep  him  from  destruction.  Here  God  came 
to  his  prophet  and  revived  his  confidence. 
Here  he  gives  him  a  token  that  he  has  not 
given  him  up,  but  sends  his  Angel  to  rouse 
him  from  his  dejection  and  bid  him  eat. 

Not  to  the  prophet  alone  has  God  manifest- 
ed his  presence  and  aid,  but  to  all  his  dear  chil- 
dren as  they  sit  and  sigh  under  the  tree  where 
the  prophet  slept.  Not  that,  when  we  are  cast 
down  and  desolate,  we  actually  feel  a  hand 
touching  us,  and  see  before  us  the  cruse  of 
water  and  the  cake  upon  the  coals  ;  but  we 
find  the  same  deliverance,  and  the  rustic  table 
is  virtually  set  before  us  and  served  by  a 
spirit  hand.  '  In  the  appointed  means  of  grace 
we  find  the  aliment  that  sustains  our  souls. 
The  divine  ordinances  seem  to  us  more  pre- 
cious than  ever  while  we  sit  under  the  juni- 
per-tree. In  the  sweet  promises  of  the  word 
of  God,  in  the  dawn  of  Sabbath  hours,  in  the 
tender  and  timely  lessons  of  the  sanctuary,  in 
the  Bethel  seasons  of  prayer,  in  these  means 


THE  JUNIPEE-TKEE.  195 

afforded  to  us,  we  find  the  cruse  of  water  and 
the  cake  that  will  refresh  us.  We  may  lightly 
esteem  them  in  a  time  of  ease  and  plenty ;  we 
may  think  little  of  a  cruse  of  water  and  a  cake 
when  we  repose  in  abundance  ;  but  in  the  wil- 
derness, when  hunger  and  faintness  come  over 
us,  and  the  juniper  boughs  are  our  only  cov- 
ering, then  they  are  as  sweet  to  us  as  to  the 
w^eary  Tishbite. 

When  spiritual  famine  is  gnawing  at  our 
hearts,  and  all  is  desolate  and  forsaken  around 
us ;  when  sickness  has  prostrated  us,  or  death 
has  cut  down  our  companions  around  us,  till 
the  world  seems  empty,  and  a  hue  of  decay 
and  death  tinges  all  the  objects  which  w^e 
look  at;  when  darkness  and  disappointment 
and  disaster  all  weigh  upon  our  spirits,  and 
God  is  all  that  is  left  to  us — how  should  we 
live  were  it  not  for  the  cake  and  the  water 
cruse?  How  do  we  grasp  the  very  means 
which  we  before  had  too  often  slighted. 

We  call  up  the  neglected  promises,  and 
there  is  life  in  them.  Our  troubled  thoughts 
find  vent  in  earnest  prayer ;  and  whether  we 
lie  stretched   on  the  bed  of  languishing,  or 


196  BIBLE  EMBLEMS. 

wrestle  in  the  closet,  or  meditate  in  the  sanc- 
tuary, we  find  the  water  cruse  is  beside  us, 
and  we  are  kept  from  fainting.  Oh,  it  is 
when,  under  the  load  of  crushing  sorrow  and 
dejection,  the  wanderer  sinks  down  by  the 
shrub  of  the  desert,  it  is  then  he  prizes  the 
cruse  and  the  cake.  Many  of  you,  I  doubt 
not,  were  you  to  call  to  mind  the  season  when 
you  valued  most  the  presence  of  the  Master, 
when  you  wrestled  nearest  the  mercy-seat  and 
experienced  the  most  surprising  deliverances, 
would  point  to  the  days  of  sore  trial  and  weari- 
ness, when  you  gave  up  all  hope,  and  when, 
turned  out  from  the  world,  you  sat  alone  and 
sighed  under  the  juniper  and  waited  for  death. 
There  you  fed  upon  the  bread  of  life.  And 
though  you  felt  that  you  were  pilgrims  in  the 
desert,  you  still  felt  that  you  were  not  for- 
saken. 

But,  brethren,  we  need  not  only  the  pro- 
visions made  for  us  in  the  means  of  grace,  but 
we  need  also  a  friendly  hand  to  help  us  to 
partake  of  them.  We  need  our  attention 
called  to  them  with  a  voice  that  can  reach  the 
inner  ear ;  for  too  often,  with  all  our  distress 


THE  JUNIPEK-TREE.  197 

and  dejection,  there  comes  also  a  lethargy  and 
insensibility  which,  if  unbroken,  must  at  last 
prove  fatal.  The  care-worn  prophet,  with  all 
his  wretchedness  and  despair,  still  reclined 
his  head  and  slept.  Hungry  and  weak  and 
way-worn,  a  droAvsiness  nevertheless  came 
over  him,  and  he  must  needs  be  aroused  if  he 
was  to  be  strengthened.  The  cake  is  there, 
and  the  cruse  of  water  is  there,  and  the  coals 
are  glowing,  but  the  pilgrim  heeds  them  not. 
What  a  figure  is  this  of  the  complaining  and 
dejected  Christian  who  is  starving  for  the 
spiritual  food  that  is  beside  him,  and  at  the 
same  time  sleeping  in  his  sorrow.  Despond- 
ency and  unbelief  have  so  paralyzed  his 
heart  that  he  takes  no  nourishment,  even 
though  the  promises  and  the  Sabbath  and  the 
sanctuary  are  before  him ;  but  they  are  dead 
to  him,  they  are  useless  to  us  all,  so  long  as 
we  sleep  on. 

But  beside  the  man  of  Grod,  as  he  lay 
and  slept  under  the  juniper-tree,  there  was 
not  only  the  cake  and  the  water  cruse,  but  the 
Angel  too.  And  here,  in  the  touch  and  the  call 
of  the  Angel,  me  thinks  I  discover  a  most  beau- 


198  BIBLE  EMBLEMS. 

tiful  emblem  of  the  Holy  Spirit  standing  by 
the  means  of  grace,  and  bidding  the  believer 
^^  arise  arid  eatP  The  presence  of  that  min- 
istering spirit  was  necessary  to  the  prophet's 
preservation.  Without  his  friendly  touch,  he 
would  doubtless  have  slept  on,  and  death 
closed  the  scene  ere  the  day  dawned,  and 
the  cruse  of  water  and  the  cake  have  been  in 
vain. 

Thus  too  we  need  a  present  Spirit  to 
rouse  us  to  partake  of  the  blessings  that  are 
brought  to  us  ;  for  though  we  may  complain 
of  want,  we  are  too  indifferent  to  the  supplies 
afforded  us.  Though  we  feel  that  we  are  pil- 
grims in  the  desert,  though  we  sigh  and  faint 
by  the  juniper  boughs,  we  sleep  there  too. 
Our  eyes  are  heavy,  and  we  do  not  see  the 
water  cruse,  though  it  is  at  our  side.  We  do 
not  appreciate  our  privileges,  nor  draw  nour- 
ishment from  them.  They  may  all  be  at 
hand — the  Sabbath  w^ith  its  sacredness,  the 
Bible  with  its  promises,  the  sanctuary  with 
its  lessons,  the  mercy-seat  with  its  covenant — 
but  not  till  the  Holy  Grhost  shall  bid  you  arise 
and  eat,  will  these  means  avail  you  aught. 


THE  JUNIPER-TREE.  199 

That  Spirit  is  sent  out  to  accompany  the 
means  of  grace.  He  bids  you  arise  and  eat. 
He  comes  to  rouse  you  from  your  slumbers. 
He  comes  to  stop  your  murmurs.  He  comes 
to  point  you  to  the  provisions  at  your  side, 
and  bid  you  rise  and  eat.  Eat  of  these  means 
of  grace  ;  use  them  to  revive  your  fainting 
spirit,  to  increase  your  strength.  Though  you 
may  have  used  them  many  a  time  before,  still 
you  are  called  upon  to  eat  and  eat  again. 
The  Spirit  and  the  bride  say,  Come. 

We  would  second  the  Spirit's  voice,  and 
call  to  you  in  the  wilderness  to  arise  and  eat. 
It  becomes  you  to-day  to  heed  the  call.  There 
is  reason  for  the  Spirit's  rousing  you,  for  you 
are  yet  away  from  home,  and  the  journey  is 
too  great  for  you.  Perhaps  you  may  feel  no 
pressing  need.  Perhaps,  like  the  Tishbite,  you 
have  tasted  a  little,  and  you  would  lie  down 
to  sleep.  But  the  prophet  knew  not  what 
was  before  him,  as  the  Angel  did ;  and  hence 
he  is  again  aroused  with  the  warning,  "The 
journey  is  too  great  for  thee."  Christian,  you 
know  not  what  awaits  vou.  You  need  these 
ordinances.      You    need    this    Lord's    table 


200  BIBLE  EMBLEMS. 

spread  before  you.  You  need  these  means 
of  grace,  for  you  are  in  the  wilderness,  and 
the  desert  must  be  crossed.  Your  strength 
and  patience  will  be  sorely  tried,  and  your 
provisions  will  be  short.  Arise  and  eat,  for 
you  will  have  no  other  supply  but  this.  You 
must  take  up  with  a  pilgrim's  fare.  The 
remainder  of  life's  journey  is  before  you,  and 
it  will  be  too  great  for  you  unless  you  prepare 
in  time. 

You  may  stand  aloof  from  this  our  table, 
and  despise  our  humble  ministrations  as 
though  they  were  not  good  enough  for  you. 
We  do  not  pretend  that  our  supper  is  equal 
to  the  one  above.  We  can  give  you  but  trav- 
ellers' fare,  but  such  as  it  is  it  will  sustain  you 
on  your  journey.  Our  entertainment  to-day 
is  as  simple  as  the  prophet's  rude  meal  which 
he  ate  beneath  the  juniper-tree ;  but  remem- 
ber, that  but  for  that  water  cruse  and  baken 
cake  he  would  have  perished  in  the  lonely 
solitudes.  And  we  lay  as  high  a  claim  for  the 
gospel  institutions  to-day.  Without  them  you 
must  faint  and  die.  Underrate  them  as  you 
will,  Grod  has  appointed  them  to  sustain  his 


THE  JUNIPER-TEEE.  201 

children  in  the  desert.  Your  neglect  of  them 
will  be  followed  by  exhaustion,  for  "the  jour- 
ney is  too  great  for  thee." 

We  cannot  indeed  anticipate  the  circum- 
stantial history  of  any  one  of  you.  We  can- 
not traee  out  in  the  wild  desert  sands  the 
pathway  over  which  each  one  of  you  must 
wander.  No,  we  cannot  discover  where  one 
of  us  will  be  to-morrow.  Our  experiences 
may  be  far  different  from  each  other.  We 
shall  each  have  our  peculiar  difficulties,  and 
no  two  of  us  will  travel  with  the  same  foot- 
step and  the  sanje  burden. 

But  though  we  cannot  tell  the  future  to  a 
single  one  of  you,  though  we  cannot  calculate 
your  reckoning  at  all,  still  we  can  assure  you 
that  "the  journey  is  too  great  for  you."  We 
shall  all  of  us  need  the  cruse  of  water  and  the 
cake  ere  we  get  through,  for  we  have  no  abid- 
ing place  here.  There  will  doubtless  be  many, 
days  when  this  world  will  look  more  desolate 
than  ever,  days  of  temptation  and  of  conflict. 
The  adversary  will  doubtless  harass  your  wan- 
derings, and  hedge  up  your  way ;  you  must 
yet  fight  "the  world,  the  flesh,  and  the  devil." 

8* 


202  BIBLE  EMBLEMS. 

Again  and  again  will  you  be  obliged  to 
retrace  your  wayward  steps,  and  water  your 
path  with  the  tears  of  bitter  repentance  and 
regrets.  Again  and  again  will  the  world  so  be- 
dim your  eyesight  and  bewilder  your  thoughts 
that  you  shall  have  lost  sight  of  heaven  and 
plunged  in  its  vanities.  And  the  heart-work 
too  is  not  yet  all  done.  You  must  yet  keep 
up  the  warfare  with  corruption.  You  must  yet 
keep  up  the  struggle  of  grace  and  fight  the 
fight  of  faith. 

"The  journey  is  too  great  for  you."  There 
may  be  years  of  conflict  yet  before  you.  There 
may  be  fiery  trials  in  reserve.  Light  as  may 
seem  the  enterprise  now,  you  will  find  it 
great  enough  before  you  get  to  heaven. 
'T  will  seem  great  when  sorrow  and  disap- 
pointment shall  gather  round  us,  and  when 
the  hours  of  fierce  temptation  give  way  only 
to  the  hours  of  deepest  darkness  ;  't  will  seem 
long  when  the  cross  seems  ever  to  stand  by 
the  roadside,  and  when  year  after  year  we 
get  no  clearer  views  of  heaven,  our  home. 

Grreat  is  the  journey ;  and  we  shall  feel  it 
so  when  onward  and  onward  we  travel,  and 


THE  JUNIPER-TREE.  203 

our  companions  one  by  one  drop  at  our  side, 
till  we  are  left  to  tread  our  way  alone.  'T  will 
be  great  when  the  dependencies  of  life  fail, 
and  the  calamities  of  life  shall  thicken  around 
us.  When  the  hopes  of  earth  shall  wither, 
and  the  friendships  of  earth  shall  vanish ; 
when  the  past  shall  appear  as  vanity,  and  the 
heart  shall  recoil  from  the  future  ;  when  fathers 
and  mothers,  and  brothers  and  sisters,  and  all 
the  loved  ones  of  our  early  days,  shall  have 
vanished  from  our  sight,  and  no  long  familiar 
voice  shall  speak  to  us  in  the  solitudes  of 
earth's  wilderness  ;  then,  as  we  stagger  on, 
with  our  staff  trembling  in  our  hand,  shall  we 
feel  that  the  journey  is  too  great  for  us. 

You  may  say  that  it  will  be  short  to  some 
of  us ;  that  even  now  the  sandals  are  loosen- 
ing and  the  city  is  coming  nearer.  Yes,  some 
of  us  will  not  journey  long.  But  short  as  may 
be  that  journey,  it  is  too  great  for  you.  For 
remember  how  it  winds  up  with  the  death- 
groan,  the  faintness,  the  weakness,  the  sink- 
ing, the  dimness,  the  muffled  farewell.  Great 
journey  this  through  the  dark  valley  and 
through  the  wild  surges — too  great  for  us.    We 


201  BIBLE  EMBLEMS. 

cannot  explore  the  pathway ;  't  is  dark  and 
dubious.  We  have  seen  multitudes  set  foot 
upon  it,  and  they  all  turned  pale'.  The  pil- 
grims have  not  come  back  to  us  to  tell  us  of 
it,  but  we  know  enough  about  it  to  know  that 
the  journey  is  "too  great  for  us." 

Yet,  brethren,  we  are  all  hurrying  thith- 
erward. Are  we  strong  enough?  What  shall 
sustain  us  in  the  desert?  Behold,  God  has 
supplied  us  with  his  gifts.  Behold,  ye  who 
are  desponding,  ye  who  are  wayworn,  ye  who 
are  despairing  beneath  the  juniper-tree,  the 
cruse  of-  water  is  beside  you.  Eise  and  eat, 
for  the  journey  is  too  great  for  you.  Oh,  who 
of  us  will  not  gladly  come  ? 

What  should  we  do  without  these  blessed 
ordinances  and  precious  privileges?  To-day 
the  Master  spreads  our  table  in  the  wilder- 
ness. Once  more  he  would  refresh  our  hearts 
and  lend  vigor  to  our  graces.  He  meets  us 
with  the  tokens  of  his  love.  Come,  beloved, 
and  meet  the  Master.  Come  from  your  mur- 
murings  at  the  waters  of  Meribah.  Come  from 
your  drowsiness  and  despondency  beneath  the 
juniper.     Arise  and  eat,  for  the  wilderness  is 


THE  JUNIPEB-TEEE.  205 

jet  before  you.  Take  the  cruse  of  water  and 
the  cake  to-day,  for  it  may  be  long  before  you 
have  another  opportunity.  Supplies  in  the 
desert  are  at  best  precarious ;  and  so  uncer- 
tain is  our  pilgrimage,  that  we  know  not  that 
we  shall  meet  again. 

Have  we  full  strength  for  the  onward  ad- 
vancement? Would  not  a  look  at  the  Master 
profit  us?  Would  not  a  friendly  seat  by  the 
side  of  our  fellow-pilgrims,  and  a  kind  look 
and  a  mutual,  fervent  prayer  encourage  us? 
Or  are  we  equal  to  the  journey  without  all 
this?  Beware,  my  Christian  friend,. how  you 
neglect  the  gospel  means  which  are  given  you. 
Beware  how  you  turn  a  cold  shoulder  to  the 
simple  cruse  of  water  which  God  sends  down 
to  you,  for  he  tells  you  that  the  journey  is  too 
great  for  you. 


206  BIBLE  EMBLEMS. 


XII. 

LET  US  PASS    OVER   UNTO   THE    OTHER   SIDE. 
Mark  4 :  35. 

The  facts  and  incidents  in  the  history  of 
our  blessed  Lord  which  the  Holy  Ghost  has 
seen  fit  to  preserve  and  hand  down  to  us 
through  the  evangelists,  furnish  us  materials 
for  instruction  and  profitable  meditation.  The 
gospel  is  not  all  didactic ;  nor  need  the  relig- 
ious discourse  be  wholly  such.  It  is  well  at 
times  to  omit  the  carefully  framed  propositions 
of  a  systematic  theology,  and  dwell  ui3on  the 
simple  narratives  of  the  New  Testament  not 
merely  as  naked  facts,  but  as  pleasing  alle- 
gories, or  reflections  of  spiritual  things.  May 
we  not  read  this  narrative  with  such  a  pur- 
pose? As  we  follow  the  disciples  in  their 
night  expedition  across  the  sea  of  G-alilee,  may 
we  not  have  suggested  to  our  minds  the  Chris- 
tian's course  through  the  voyage  of  life  towards 
the  distant,  unseen  shore  of  eternity?  Let  us 
carry  this  idea  with  us  while  we  study  the 


THE   OTHER  SIDE.  207 

parts  of  this  simple,  but  graphic  narrative  of 
the  evangelist. 

1.  It  was  at  the  call  and  command  of  Christ 
the  disciples  embarked  upon  their  expedition. 
"Let  us  pass  over  unto  the  other  side.'' 
There  is  no  intimation  that  they  had  planned 
the  journey,  or  had  thought  of  leaving  Caper- 
naum before  ;  but  they  took  their  departure 
solely  in  obedience  to  the  direction  of  their 
Master.  They  acknowledged  his  authority ; 
they  trusted  in  his  wisdom.  Their  faith  and 
confidence  in  him  prompted  them  to  do  his 
bidding ;  and  without  questioning  t4ie  reasons 
of  his  orders,  they  at  once  loosed  from  the 
harbor  and  set  their  sails,  outward  bound,  for 
the  other  side. 

It  is  even  so  with  the  believer  when  he 
forsakes  the  world  of  sin  and  vanity,  and  sets 
out  on  a  Christian  life.  He  hears  a  call  from 
God,  like  that  which  Abraham  heard  when  he 
left  his  country  and  his  kinsmen  for  another 
land  which  Grod  would  show  him.  The  invita- 
tions and  commands  of  Christ  prompt  him  to 
give  up  the  world.  Were  it  not  for  such  a 
call  he  would  live  and  die  in  his  natural  state 


208  BIBLE  EMBLEMS. 

of  sill.  No  inward  promptings  of  his  own  ;  no 
feelings  of  dissatisfaction  with  his  present  con- 
dition ;  no  mere  natural  longings  and  aspira- 
tions, however  deep  felt,  would  move  him  to 
an  earnest  outlook  beyond  the  present  vanity, 
and  to  a  heartfelt  separation  from  the  seen 
and  the  temporal  which  is  around  him.  But 
when  the  external  call  of  the  gospel  is  attend- 
ed by  the  internal  call  of  the  Holy  Spirit,  he 
feels  a  quickening  power ;  he  hears  and  obeys 
the  divine  command.  Faith  in  the  Eedeemer 
leads  him  to  obedience.  He  quits  the  world ; 
he  tears  himself  away  from  its  deceitful  charms, 
and  consents  to  follow  Christ. 

2.  I  speak  of  their  destination  as  express- 
ed in  the  command  of  the  Master.  It  was, 
'' TJie  other  side.''''  They  set  sail,  not  for  a 
short  excursion  along  the  coast,  or  an  evening 
trip  off  from  the  mainland,  and  then  to  return  ; 
but  across  the  sea  to  another  country  and  a 
different  shore.  The  words  of  the  Master 
point  onward,  onward  beyond  the  billows  to 
the  far-off  land.  To  "the  other  side"  is  the 
sailing  order  by  which  the  disciples  set  their 
helm  and  trim  their  sail;  to  "the  other  side'' 


THE  OTHEE  SIDE.  209 

they  point  while  they  loose  from  their  moor- 
ings at  Capernaum,  and  say  good-by  to  the 
fishermen  left  behind  upon  the  beach. 

And  is  there  not  another  side  to  our  exist- 
ence than  the  one  we  are  now  on?  Is  there 
not  some  shining  shore  beyond  this  one — be- 
yontl  the  billows,  beyond  the  cloud-banks ; 
something,  if  not  discernible  by  our  sense 
vision,  at  least  discoverable  by  faith? 

This  side  is  familiar  enough  to  us.  We 
have  trodden  it  and  explored  it ;  we  know  its 
features — a  state  of  sin  and  disappointment, 
of  temptations  and  illusions,  a  thousand  vani- 
ties and  shams ;  life  ofttimes  seeming  a  chaos 
of  contradictions,  pleasures  glittering,  syrens 
singing,  sorrows  brooding,  hopes  decaying. 

"  This  side^^  where  we  are  is  a  strange  side, 
a  dim,  dubious  shore,  where  tides  ebb  and 
flow  we  know  not  how ;  where  the  mirage 
plays  upon  our  vision,  and  fills  the  atmosphere 
with  phantoms  which  seem  to  us  realities ; 
where  we  seek  for  happiness  in  vain,  till 
death  removes  us  from  the  fitful,  toilsome 
scene. 

But  is  this  all?     Is  there  not.another  side, 


210  BIBLE  EMBLEMS. 

a  different 'state,  a  better  life  to  look  to?  The 
Christian  who  has  heard  the  call  of  Christ  has 
learned  of  another  side  than  this  one,  another 
life  besides  the  present.  The  call  of  Christ  to 
him  is  to  the  other  side.  It  directs  him  not  to 
the  things  seen  and  temporal,  but  to  the  un- 
seen and  eternal.  It  points  him  far  over  the 
sea  of  life  to  the  distant  shore,  the  other  and 
the  better  country.  This  is  the  Christian's 
destination.  For  this  he  sails  when  he  cuts 
loose  from  the  world  of  sense  and  sin.  Faith 
catches  glimpses  of  its  glories;  for  it  is  ''the 
substance  of  things  hoped  for,  the  evidence  of 
things  not  seen."  For  this  he  lives  in  ex- 
pectation ;  for  this  he  parts  with  sinful  pleas- 
ures, and  waits  with  patience  till  it  comes. 
So  long  as  he  hears  the  Saviour's  voice  saying, 
"  To  yonder  shore,^^  he  can  content  himself  with 
being  a  stranger  here.  Oh  it  is  this  "looking 
for  a  better  country  "  that  sustains  him  in  temp- 
tations now.     How  cheering  is  the  prospect! 

When,  Christian,  you  are  troubled  on 
every  side  here,  how  refreshing  the  Master's 
words.  To  "the  other  side."  Yes;  the  pious 
heart  often  exclaims.  Blessed  be  Grod,  there 


THE  OTHEE  SIDE.  211 

is  the  other  side,  far  different  from  this  side ; 
a  future  unlike  the  present ;  a  heavenly  land, 
whose  scenery  and  surroundings  are  not  those 
of  earth.  That  other  side  is  what  you  live 
for,  Christian.  Oh  forget  it  not  when  tempted 
here  ;  remember  it,  my  brother  voyager,  when 
you  hear  the  music  along  these  shores  of  time, 
and  would  steer  towards  the  havens  of  carnal 
ease  and  lie  becalmed  among  the  spice  islands 
of  Avorldly  indolence  and  j^leasure  ;  remember, 
when  the  Saviour  called  you  to  a  Christian 
life,  he  pointed  far  away  and  said,  To  ''the 
other  sideT 

3.  The  time  of  their  departure.  "When 
the  even  Avas  come,  Jesus  said  unto  them, 
Let  us  pass  over  unto  the  other  side.''  The 
din  and  turmoil  of  the  day  were  past;  shad- 
ows thickened ;  the  world  was  growing  dark ; 
the  curtain  of  night  was  silently  overspread- 
ing the  land  and  the  sea:  it  was  time  to  em- 
bark for  the  other  side.  And  is  not  this  sug- 
gestive of  the  circumstances  under  which  the 
Christian  enters  upon  a  Christian  life  and  sets 
out  for  heaven  ? 

Oh  if  the  present  life  had  no  shadows,  we 


212  BIBLE  EMBLEMS. 

should  never  look  beyond  it ;  if  this  side  was 
always  bright,  we  should  care  little  for  the 
other.  But  it  is  a  part  of  our  heavenly ' 
Father's  discipline,  to  visit  us  with  trials  and* 
disappointments  to  wean  us  from  this  world. 
Ofttimes  the  sun  of  our  prosperity  goes  sud- 
denly down  at  noon  ;  worldly  plans  miscarry ; 
sickness  preys  upon  us ;  friends  die,  and  fam- 
ilies are  broken  up ;  the  world  do  n't  seem  so 
bright  as  it  used  to  be  :  this  side  gathers  gloom 
and  shadows.  Then  it  is  the  soul  is  more 
open  to  the  call  of  Christ;  then  it  is,  often, 
that  the  sinner  is  brought  to  forsake  the 
world,  and  obey  the  voice  of  the  Master  say- 
ing, ''Pass  over  unto  the  other  side."  It  is  at 
evening,  when  this  world  is  growing,  dark, 
that  the  believer  obeys  the  command  of 
Christ,  tears  himself  away  from  his  sinful 
lusts  with  bitter,  repenting  tears,  and  ex- 
changing sight  for  faith,  embarks  on  his  voy- 
age to  the  distant  heavenly  shore. 

It  is  evening;  for  although  there  be  no 
temporal  calamities  sore  pressing  you  when 
you  become  a  Christian,  it  is  still  a  time  when 
the  world  has  lost  its  sunlight  to  your  soul, 


THE  OTHER  SIDE.  213 

and  when  eternal  things  have  flung  their 
shadows  over  the  heart  and  made  every  thing 
on  these  shores  of  time  look  dim  and  fading. 
Then  we  are  ready  for  Christ.  Then,  when 
conscience  is  aroused,  and  the  overhanging 
clouds  of  divine  justice  darken  this  side  and 
alarm  us,  then  we  set  out  for  heaven,  and 
heed  the  invitation  of  the  Saviour  which  beck- 
ons us  to  the  other  side.  It  is  at  such  a  time 
the  believer  enters  on  a  Christian  life. 

4.  We  follow  him  on  his  voyage  to  the 
other  side,  and  notice  the  important  fact  that 
Christ'' s  jpresence  is  with  his  people  through  all 
their  way.  Standing  on  the  seaside  at  Caper- 
naum, he  sent  not  the  disciples  away  alone. 
His  word  to  them  was  not,  ''Go  yonder ;^^ 
but  stepping  on  board  their  vessel,  he  says, 
"Let  us  pass  over  unto  the  other  side."  He 
himself  will  share  their  fortunes ;  he  will  go 
with  them;  though  night  be  setting  in,  and 
dangers  hover  on  the  deep,  they  shall  not  go 
alone.  No  more  shall  the  Christian.  "Lo,  I 
am  with  you  always,"  is  the  blessed  assurance 
of  his  Saviour.  The  presence  of  Christ  is  the 
great  source  of  a  Christian  life. 


214  BIBLE  EMBLEMS. 

This  is  all  the  saint  can  depend  upon ;  this 
is  what  the  gospel  promises  to  him.  Christ  is 
said  to  dwell  in  his  disciples — to  abide  with 
them.  His  divine  influences  are  their  only 
guarantee  of  safety.  As  well  might  the  mar- 
iner be  far  at  sea  in  a  night  of  tempests,  with- 
out helm  or  chart  or  compass,  as  the  Christian 
attempt  to  navigate  the  troubled  waters  of  life 
without  the  Saviour  with  him. 

Better  not  attempt  the  voyage  than  start 
out  alone  for  the  other  side.  If  you  would 
leave  these  shores  of  sin  and  worldliness  at 
all,  see  to  it,  first  of  all,  that  Jesus  is  with 
you  in  the  ship,  and  that  it  is  Ms  voice  alone 
you  hear,  as  you  set  sail,  saying,  "Let  us  pass 
over  unto  the  other  side.'' 

Once  more,  in  the  night  voyage  of  the 
disciples  over  the  sea  of  G-alilee  I  see  shadow- 
ed forth  the  changing  phases  of  a  Christian 
life.  As  they  cast  off  from  Capernaum,  the 
evening  breezes  gently  pressed  their  sails  ;  the 
silvery  ripples  murmured  on  the  shore ;  their 
little  ship  moved  smoothly  out  at  sea.  The 
disciples  sit  in  the  cool  evening  air  on  deck, 
and  watch  the  stars  which,  one  by  one,  light 


THE  OTHER  SIDE.  215 

up  the  vault  above  them  as  the  shadows 
deepen  and  the  shores  grow  dim.  They 
have  hardly  missed  their  Master.  They 
scarcely  noticed  that  he  had  retired  from 
their  presence.  •  But  as  the  night  wore  on, 
alarmed  at  the  dangers  which  surrounded 
them,  the  affrighted  disciples  look  around  for 
their  absent  Lord ;  and  finding  him  asleep, 
they  waken  him  with  their  cries  for  help. 
The  Saviour,  calmly  rising  from  his  pillow, 
looks  out  upon  the  angry  elements,  and  speaks 
the  word  of  poAver:  ''Peace,  he  stilV^  And 
the  mad  winds  cease  their  roar,  and  the  wild 
waves  lie  down  to  rest. 

"  'Ye  waves,'  lie  whispered,  ' j)eace,  be  still.' 
They  cahned  like  a  pardoned  breast. " 

Once  more  propitious  breezes  waft  them  on- 
ward, till  the  morning  dawn  slowly  glimmers 
in  the  eastern  sky,  and  reveals,  in  dim  out- 
line, the  mountain  summits  of  the  other  side. 

In  all  this  I  think  I  see  something  which 
reflects  the  lights  and  shades  of  a  true  Chris- 
tian life.  How  does  the  believer  at  his  con- 
version set  out  for  heaven  with  the  conscious- 
ness that  Christ  is  with  him.     How,  after  the 


210  BIBLE  EMBLEMS. 

throes  of  conviction  are  past,  does  lie  expa- 
tiate in  the  sweet  peace  of  believing,  and  re- 
joice in  hope  of  the  glory  of  God.  How  little 
dreams  the  convert  of  coming  danger.  How 
propitious  the  opening  of  his  voyage.  Often 
is  his  course  so  quiet  that  he  suspends  his 
watch,  and  loses  sight  of  the  near  presence  of 
Christ.  Seasons  come  when  he  grows  negli- 
gent, and  perhaps  feels  no  more  of  Christ's 
near  presence  with  him  than  the  disciples  on 
the  sea  thought  of  their  sleeping  Master. 
Christ  is  not  gone  from  him ;  but  his  ardent 
love  towards  Him  has  abated,  and  he  no 
longer  has  that  felt  consciousness  of  His  value 
he  once  had,  nor  does  he  realize  his  depend- 
ence as  he  should. 

Trials  come ;  temptations  thicken ;  doubts 
and  fears  arise ;  Satan  harasses  him,  and  in- 
ward corruptions  start  into  life  again.  Then 
is  the  soul  tossed,  like  the  disciples  on  the 
sea ;  then  does  the  struggling  believer  look 
round  for  his  Saviour,  and  cry,  "Save,  Lord, 
or  I  perish."  Such  trials  of  our  faith  come  in 
the  regular  course  of  a  Christian  towards  the 
other  side,  like  the  storm-belts  near  the  tropics 


THE  OTHEE  SIDE.  217 

which  lie  in  the  sailor's  route  from  one  hemi- 
sphere to  the  other,  and  through  which  he 
must  steer  his  way. 

You  and  I,  Christian,  have  sailed  in  such 
latitudes,  and  heard  the  winds  of  temptation 
blow,  and  felt  the  waves  of  distress  dash  over 
our  frail  bark.  Thus  we  learned  our  weak- 
ness ;  thus  were  we  humbled ;  thus  were  we 
taught  to  watch  and  pray ;  thus  did  we  fly  to 
Christ,  and  cry,  ''Lord,  carest  thou  not  that 
we  perish?" 

And  it  was  his  voice  alone  that  stilled  the 
tempest,  and  hushed  the  conflict  of  the  soul. 
How  sweet  the  peace  of  the  believer  after  sea- 
sons of  sore  spiritual  temptations!  Great  is 
the  peace  felt  in  the  new-born  soul  when  first 
it  hears  the  voice  of  forgiveness ;  but  there 
are  other  scenes,  subsequent  experiences, 
when,  after  fierce  contests  with  lusts  and  pas- 
sions, the  Saviour  gives  the  victory.  Then 
when  it  is  over  there  is  a  deeper  tranquillity 
in  the  soul  than  was  ever  felt  before.  Then 
when  we  have  weathered  out  the  rough  gales, 
and  the  heart  has  become  sanctified  and  hum- 
bled, and  we  have  got  as  it  were  out  of  sight 

Bible  Embleins.  10 


218  BIBLE  EMBLEMS. 

of  land  on  this  side,  then  do  we  reach  a  clearer 
atmosphere,  and  enjoy  the  refreshing  gales  of 
the  Spirit,  which,  like  the  trade-winds,  bear 
us  steadily  along  to  port. 

It  appears  that  the  disciples'  expedition 
over  the  sea  of  Gralilee  was  propitious  in  its 
beginning  and  at  its  close  :  their  troubles  lay 
along  the  middle  passage.  We  may  remark 
how  this  is  generally  the  case  with  the  Chris- 
tian's voyage  to  heaven.  G-enerally  his  latter 
course  is  tranquil  as  he  draws  near  to  the  other 
side.  Ofttimes  indeed  he  catches  glimpses  of 
the  shining  shore,  and  on  the  sunlit  hills  be- 
yond descries  something  like  the  domes  and 
turrets  of  the  celestial  city.  Ofttimes  when 
well  over  towards  the  other  side  faith  bright- 
ens almost  into  vision ;  he  seems  to  hear  the 
distant  music,  and  grows  impatient  to  step 
ashore.  We  watch  his  dying  pillow  till  his 
heaving  breast  lies  still.  He  has  reached  his 
eternal  home ;  he  has  passed  over  unto  the 
other  side.  i, 

I  have  thus  endeavored  to  employ  the 
narrative  of  the  evangelist  to  illustrate  some 
of  the  prominent  features  of  a  Christian's  life. 


THE  OTHEE  SIDE.  219 

He  leaves  the  world  of  sin  and  vanity  in  obe- 
dience to  the  effectual  call  of  the  Holy  Spirit. 
His  destination  is  the  better  country  on  the 
other  side.  The  Master  who  called  him  goes 
with  him  all  the  way,  delivers  him  from 
the  trials  and  dangers  which  beset  him,  and 
guides  him  over  the  sea  of  life  to  the  heavenly 
shore. 

How  does  this  description  compare  with 
your  own  experience?  Have  you  truly  obey- 
ed the  call  of  Christ,  and  embarked  for  the 
other  side?  While  the  sailing  order  of  our 
text  is  before  you,  it  is  a  good  time  to  heave 
the  lead,  and  take  an  observation.  On  what 
course  are  you  sailing,  and  what  progress  are 
you  making  in  your  voyage?  Ah,  may  we 
not  ask  some  who  professed  once  to  leave  all 
for  Christ,  whether  after  all  the  stir  and  prep- 
aration of  your  setting  sail  you  have  not  put 
back  into  the  old  port  you  set  out  from  ?  Are 
you  not  still  living  in  your  sins  ? 

Others  may  not  have  travelled  far,  though 
it  be  months  or  years  since  you  started.  Alas, 
there  are  not  a  few  professing  Christians  who 
seem  never  to  lose  sight  of  land  this  side. 


220  BIBLE  EMBLEMS. 

Years  may  have  fled,  but  they  have  not  gat 
many  leagues  at  sea  yet.  Clinging  to  earthly 
things ;  in  love  with  the  pleasures,  fashions, 
and  follies  of  this  life ;  hankering  for  wealth 
or  position,  they  do  little  else  than  hug  these 
shores  of  vanity,  and  coast  along  among  the 
green  isles  of  temptation  which  are  near  them. 
Heave  the  lead,  my  brother,  and  see  where 
you  are.  The  Master's  orders  are,  ''To  the 
other  side  J''  And  if  you  have  been  loitering  in 
these  waters  of  worldliness  and  carnality,  it 
becomes  you,  by  repentance,  prayer,  and  self- 
denial,  to  change  your  course  and  steer  straight 
for  heaven. 

Others  in  the  heavenly  voyage  may  have 
reached  the  storm-belts,  where  dangers  threaten 
and  skies  grow  dark.  The  waves  of  affliction 
dash  over  the  soul ;  doubts  and  misgivings 
trouble  you ;  crosses  and  discouragements  be- 
set your  way,  and  often  you  tremble  lest  you 
be  a  castaway :  but  courage,  my  brother ;  if 
Christ  be  with  you,  you  need  not  fear.  Call 
to  Jesus  in  the  storm,  and  you  shall  ride  it 
out.  Think  not  that  you  have  lost  your  course. 
If  Christ  be  in  the  ship,  if  the  soul  has  found 


THE  OTHEK  SIDE.  221 

him  near,  then  head  right  to  the  wind  and 
keep  your  course  for  heaven.  "These  light 
afflictions,  which  are  but  for  a  moment,  work 
out  for  us  an  exceeding  and  eternal  weight  of 
glory." 

And,  my  aged  friends,  may  I  not  describe 
you  as  well-nigh  over  the  sea  of  life,  and  near- 
ing  the  other  shore  ?  Tell  us,  ye  weather- 
beaten  saints,  have  you  not  got  through  the 
rough  middle  passage,  and  heard  the  voice  of 
Jesus  say  to  the  storms,  "Peace,  be  still?" 
Scores  of  years  have  passed  since  you  em- 
barked with  Christ;  the  world  has  changed, 
you  have  changed,  and  you  are  evidently 
nearing  port :  tell  us,  do  you  not  feel  that  the 
night  is  far  spent,  and  the  day  is  at  hand  ?  Is 
not  Christ  nearer  and  nearer  to  you  by  faith, 
and  do  you  not  hope  to  be  with  him  soon  in 
glory? 

Christian,  do  n't  you  sometimes  see  land  on 
the  other  side  ?  Are  not  the  hills  of  Beulah 
in  the  distance,  and  the  celestial  gates  ?  Oh 
tell  us,  as  you  near  the  other  side  does  not 
faith  catch  glimpses  of  the  redeemed  and  the 
Redeemer  ?     Christian,  you  are  almost  home. 


222  BIBLE  EMBLEMS. 

Death  will  soon  furl  the  sail,  and  moor  you  by 
the  shore. 

My  impenitent  friend,  the  call  of  the  gos- 
pel comes  to  you  substantially  in  our  text  to 
"pass  over  unto  the  other  side."  Oh  when 
will  you  give  up  this  world,  and  live  for 
heaven  ?  Though  you  may  refuse  to  obey 
the  call,  you  cannot  stay  here  long.  Life  has 
another  side,  and  you  must,  ere  long,  depart. 
There  is  an  eternity  to  which  you  are  going — 
a  dim,  dark,  dismal  shore,  on  which  you  will 
be  cast  at  death,  far  off  from  heaven. 


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